Matthew · Chapter 20

V. 1. That some of those who were first called may yet be last, our Lord confirms by the following parable: of which the primary scope is, to show, That many of the Jews would be rejected, and many of the Gentiles accepted; the secondary, That of the Gentiles, many who were first converted would be last and lowest in the kingdom of glory; and many of those who were last converted would be first, and highest therein. The kingdom of heaven is like-That is, the manner of God's proceeding in his kingdom resembles that of a householder.

In the morning-At six, called by the Romans and Jews, the first hour. From thence reckoning on to the evening, they called nine, the third hour; twelve, the sixth; three in the afternoon, the ninth; and five, the eleventh. To hire labourers into his vineyard-All who profess to be Christians are in this sense labourers, and are supposed during their life to be working in God's vineyard.

Verse 1. For the kingdom of heaven is like unto a man-a householder] The very commencement of this chapter shows it to be connected with the preceding. The manner of God’s proceeding under the Gospel dispensation resembles a householder, who went out at day break, ama prwi, together with the morning; as the light began to go out of its chambers in the east, so he went out of his bed-room to employ labourers, that they might cultivate his vineyard. This was what was called, among the Jews and Romans, the first hour; answering to six o’clock in the morning. To hire labourers] Some workmen, twn ergatwn-for he had not got all that was necessary, because we find him going out at other hours to hire more.

Verse 1. For the kingdom of heaven, &c. — The manner in which the following parable is here introduced, (and it is the same in the original,) evidently shows that it was spoken in illustration of the sentence with which the preceding chapter concludes, and from which, therefore, it ought not to have been disjoined. The primary scope of this parable seems to be, to show that many of the Jews would be rejected for their disobedience to the gospel call, and many of the Gentiles accepted in consequence of their obeying it. The secondary, That, of the Gentiles, many who were first converted would be the last and lowest in the kingdom of glory, and many of those who were last converted, would be first and highest therein. The parable seems, also, to have a third intention, namely, to show that those Gentiles who should obey the gospel, whether sooner or later, should be admitted to privileges equal to those conferred on the believing Jews. The kingdom of heaven is like a householder — That is, the manner of God’s proceeding in his kingdom resembles that of a householder, or master of a family, in the management of his vineyard. Which went out early in the morning — Namely, at six, called by the Romans and Jews the first hour. From thence reckoning unto the evening, they called what is nine with us the third hour; twelve, the sixth; three in the afternoon, the ninth; and five, the eleventh. To hire labourers into his vineyard — At the time when the vintage was to be gathered in. As the householder here represents Christ, so the vineyard signifies his church, in which, as in a vineyard, much work is to be done, for which labourers are wanted. With respect to the different hours here mentioned, by early in the morning, or the first hour, some of the ancient fathers understood the ages preceding the flood, in which Adam and Eve, Abel, Enoch, Noah, and probably some others, were called. By the third hour they understood the patriarchal ages succeeding the flood; and by the sixth hour, the times of Moses and the promulgation of the law, and of the establishment of the Jewish Church; by the ninth hour, the times of the prophets; and by the eleventh, those of the Messiah and the calling of the Gentiles. But Dr. Whitby justly objects that, as this parable is intended to illustrate the kingdom of heaven, or the gospel dispensation, and the state of things in the gospel church, that exposition of the fathers cannot be the true one. He therefore explains the first call, early in the morning, of the earliest days of Christ’s preaching, preceded by that of John the Baptist; that of the third hour, as referring to the mission of the apostles) when they were first sent forth to preach in Judea. By the call of the sixth hour, he understands their preaching after the ascension of Christ and the descent of the Holy Ghost, when the church was in its meridian glory; by that of the ninth hour, the preaching of the same apostles to the dispersed Jews in their synagogues, in different parts of the world; and that of the eleventh hour, to the calling of the Gentiles. This exposition, if it do not imply too great a nicety of distinction, seems very plausible, and might probably be intended, partly at least, by our Lord. But others of the ancient fathers, comparing human life to a day, considered the parable as referring also to the several periods of the life of man, namely, to those called and obeying the call in childhood, in youth, in middle age, in declining years, and in old age; and doubtless the parable is capable of, and probably was intended to receive, such an application.

Verse 1. A householder, which went out early in the morning to hire labourers for the work of his vineyard, the time, the most important time of the vintage being understood. It was the custom among the jews to begin their labour with the rising sun, which at the time of the vintage in their climate would not be earlier than six in the morning. But the master must have been active by the break of day.

§ 105. — THE PARABLE OF THE LABOURERS IN THE VINEYARD, 1-16.

1. For — This word indicates that the parable is intended to illustrate the principles inculcated at the close of the preceding chapter, on which see our notes. The parable indeed enforces the same principles as were brought to view in the whole passage from Matthew 19:16, namely, that we gain an inheritance in heaven not by payment for works done, but by the pure grace of God. No works of man can be an adequate equivalent for eternal glory. No works of man can confer a favour on God. Man cannot indeed be saved without becoming right and keeping right, by repentance of sin, and faith in Christ. But when he does by repentance and faith perform God’s conditions, and become right for receiving God’s favour and blessing, he has done God no favour, he has merited no eternal crown, he is an unprofitable servant, and he enters heaven by pure, abounding, forgiving, saving grace alone.

Kingdom of heaven — The divine administration. This parable is in close connection with the last four verses of chapter 19. The householder is God; the vineyard is the service of God on earth; the first labourers are servants of a hireling spirit; the second are unassuming sinners, who, upon being converted, serve at their master’s will, leaving the reward to his decision. The former incur rebuke, the latter are justified. Early in the morning — As all thrifty householders should, and as is specially necessary in warm climates.

To hire — God seeks men, not they him first. He calls and they refuse or obey. Labourers — God gives men a chance to labour, not because he needs their work, but because they need his reward. Peter and the apostles were such labourers.

1 Christ, by the similitude of the labourers in the vineyard, showeth that God is debtor unto no man: 17 foretelleth, his passion: 20 by answering the mother of Zebedee’s children teacheth his disciples to be lowly: 30 and giveth two blind men their sight.

CHAPTER 20. Verse 1. For the kingdom of heaven is like, &c. — That shall take place under the Gospel dispensation, which may be said to resemble the conduct of a certain man, the master of a family, anqrwpw oikodespoth.

Early in the morning. — Ama prwiv, for ama sun tw trwi, with the morning; that is, at daybreak, which with the Jews was about six o’clock, and was called the first hour.

V. 2. The Roman penny was about seven pence halfpenny. [About thirteen and three quarter cents, American.] This was then the usual price of a day's labour.

Verse 2. A penny] A Roman coin, as noted before, Matthew 18:28, worth about seven-pence halfpenny or seven-pence three farthings of our money, and equal to the Greek drachma. This appears to have been the ordinary price of a day’s labour at that time. See Tobit 5:14. In 1351 the price of labour was regulated in this country by parliament; and it is remarkable that “corn-weeders and hay-makers, without meat, drink, or other courtesy demanded,” were to have one penny per day! In 1314 the pay of a chaplain to the Scotch bishops, who were then prisoners in England, was three halfpence per day. See Fleetwood’s Chronicon Precios, p. 123, 129. This was miserable wages, though things at that time were so cheap that twenty-four eggs were sold for a penny, p. 72; a pair of shoes for four-pence, p. 71; a fat goose for two-pence halfpenny, p. 72; a hen for a penny, p. 72; eight bushels of wheat for two shillings, and a fat ox for six shillings and eight-pence! Ibid. In 1336, wheat per quarter, 2s.; a fat sheep 6d.; fat goose, 2d. and a pig, 1d.,p. 75.

Verses 2-4. And when he had agreed with the labourers for a penny a day — “A denarius, or Roman penny, in value about seven and one half pence sterling, which it seems was the usual price of a day’s service among the Jews, as Tacitus tells us it was among the Romans, (Annal., 1:17.) It is therefore justly mentioned, Revelation 6:6, as a proof of the great scarcity of provisions, when a measure, or chœnix of wheat, which was the usual allowance to one man for a day, and was about an English quart, was sold at that price.” — Doddridge. He sent them, into his vineyard — Many obeyed the call given them by John the Baptist and the Lord Jesus at the first introduction of the gospel dispensation, and many have been called in childhood in every age of the church. He went out about the third hour, about nine, and saw others standing idle — Many were standing idle, and doing nothing either for the glory of God or the salvation of their own souls, in all parts of Judea, when the apostles were first sent forth, during the time of our Lord’s personal ministry, to call them to repentance, and to do works meet for repentance. And many young persons in every age and nation have been, and still are, standing idle in the same sense; and that in the market-place, as it were, offering themselves to be hired to any master that might be disposed to engage them: and too many have continually been, and still are, hired by Satan; and, like the prodigal in the parable, (who was sent into the fields to feed swine,) are daily employed in the drudgery of sin; or are engaged by the world, and occupied in the pursuits of its vanities; or by the flesh, in the filthy lusts of which they wallow, as swine in the mire. And said, Go ye also — As well as those who have been called before you, or are called at an earlier age: and whatsoever is right — Dikaion, just, reasonable, I will give you. And they went their way — To their work, without any further, or more particular agreement, placing an entire confidence in the promise of the householder. Thus many were obedient to the call given by the apostles in their first mission, and to that given by the seventy disciples: for they returned to Jesus, saying, Lord, the very devils are subject to us through thy name. And many young persons in former ages have obeyed, and many in the present age now obey, the gospel, wherever it is preached with clearness and power.

Ver. 2. He agreed with the labourers for a penny a day. The denarius was a silver drachm, value about sevenpense, a very ample remuneration of labour in that age. The gold drachm was twenty four times the value of the silver one, bullion gold being then much dearer than in the present day.

2. Agreed with the labourers — Christ called Peter and the apostles, and sent them as labourers in his vineyard, early in the morning of the Christian dispensation. For a penny a day — A very exact price precisely stated. For Peter had, in the arithmetical spirit, asked in the last chapter, What shall we have therefore? (verse 27,) and our Lord had informed him what his penny was. Verses 28, 29. A denarius or penny is about fourteen cents. It was a liberal day’s wages.

Verse 2. For a penny a day. — The Roman denarius, or about seven pence halfpenny, of our money. This was the usual rate of wages among the Romans, as appears from Tacitus, “denarius, diurnum stipendium.”

Verse 3. The third hour] Nine o’clock in the morning.

Market-place] Where labourers usually stood till they were hired. I have often seen labourers standing in the market places of large towns in these countries, waiting to be employed.

Verses 2-4. And when he had agreed with the labourers for a penny a day — “A denarius, or Roman penny, in value about seven and one half pence sterling, which it seems was the usual price of a day’s service among the Jews, as Tacitus tells us it was among the Romans, (Annal., 1:17.) It is therefore justly mentioned, Revelation 6:6, as a proof of the great scarcity of provisions, when a measure, or chœnix of wheat, which was the usual allowance to one man for a day, and was about an English quart, was sold at that price.” — Doddridge. He sent them, into his vineyard — Many obeyed the call given them by John the Baptist and the Lord Jesus at the first introduction of the gospel dispensation, and many have been called in childhood in every age of the church. He went out about the third hour, about nine, and saw others standing idle — Many were standing idle, and doing nothing either for the glory of God or the salvation of their own souls, in all parts of Judea, when the apostles were first sent forth, during the time of our Lord’s personal ministry, to call them to repentance, and to do works meet for repentance. And many young persons in every age and nation have been, and still are, standing idle in the same sense; and that in the market-place, as it were, offering themselves to be hired to any master that might be disposed to engage them: and too many have continually been, and still are, hired by Satan; and, like the prodigal in the parable, (who was sent into the fields to feed swine,) are daily employed in the drudgery of sin; or are engaged by the world, and occupied in the pursuits of its vanities; or by the flesh, in the filthy lusts of which they wallow, as swine in the mire. And said, Go ye also — As well as those who have been called before you, or are called at an earlier age: and whatsoever is right — Dikaion, just, reasonable, I will give you. And they went their way — To their work, without any further, or more particular agreement, placing an entire confidence in the promise of the householder. Thus many were obedient to the call given by the apostles in their first mission, and to that given by the seventy disciples: for they returned to Jesus, saying, Lord, the very devils are subject to us through thy name. And many young persons in former ages have obeyed, and many in the present age now obey, the gospel, wherever it is preached with clearness and power.

3. Third hour — Nine in the morning. Marketplace — The forum, where marketings, lawsuits, public meetings, orations, and all general business were transacted. It was the place for idlers, newsmongers, and persons needing employment.

Verse 3. About the third hour. — Or nine o’clock; when he saw others standing idle, that is, unemployed, because not hired, in the market place, agora, where it was the custom for the labourers who wanted employment to assemble. And as it was the custom for the Jews often to hire day by day, and sometimes for a few hours only of a day, this was their daily place of resort at different hours.

Verses 2-4. And when he had agreed with the labourers for a penny a day — “A denarius, or Roman penny, in value about seven and one half pence sterling, which it seems was the usual price of a day’s service among the Jews, as Tacitus tells us it was among the Romans, (Annal., 1:17.) It is therefore justly mentioned, Revelation 6:6, as a proof of the great scarcity of provisions, when a measure, or chœnix of wheat, which was the usual allowance to one man for a day, and was about an English quart, was sold at that price.” — Doddridge. He sent them, into his vineyard — Many obeyed the call given them by John the Baptist and the Lord Jesus at the first introduction of the gospel dispensation, and many have been called in childhood in every age of the church. He went out about the third hour, about nine, and saw others standing idle — Many were standing idle, and doing nothing either for the glory of God or the salvation of their own souls, in all parts of Judea, when the apostles were first sent forth, during the time of our Lord’s personal ministry, to call them to repentance, and to do works meet for repentance. And many young persons in every age and nation have been, and still are, standing idle in the same sense; and that in the market-place, as it were, offering themselves to be hired to any master that might be disposed to engage them: and too many have continually been, and still are, hired by Satan; and, like the prodigal in the parable, (who was sent into the fields to feed swine,) are daily employed in the drudgery of sin; or are engaged by the world, and occupied in the pursuits of its vanities; or by the flesh, in the filthy lusts of which they wallow, as swine in the mire. And said, Go ye also — As well as those who have been called before you, or are called at an earlier age: and whatsoever is right — Dikaion, just, reasonable, I will give you. And they went their way — To their work, without any further, or more particular agreement, placing an entire confidence in the promise of the householder. Thus many were obedient to the call given by the apostles in their first mission, and to that given by the seventy disciples: for they returned to Jesus, saying, Lord, the very devils are subject to us through thy name. And many young persons in former ages have obeyed, and many in the present age now obey, the gospel, wherever it is preached with clearness and power.

Ver. 4. Whatsoever is right, according to custom, I will give you. They trusted the word of the householder, teaching us to trust the promises of God.

4. Whatsoever is right — You can trust my justice, perhaps my generosity, and serve from duty or from love. Went their way — To work without exacting a bargain.

Verse 4. Whatsoever is right. — According to the number of hours they had to labour before the day should terminate. He promised only this just proportion of wages, though he might from his bounty give more.

Verse 5. The sixth hour] Twelve o’clock. Ninth hour-three o’clock in the afternoon.

Verse 5. Again he went out about the sixth and ninth hour — At noon, and three in the afternoon; and did likewise — Sent others to work on the same general promise of giving them as much as they could reasonably expect. Thus many of the Jews were brought into the Christian Church, the Lord’s vineyard, by the preaching of the apostles, after the descent of the Holy Ghost, first in Judea, and afterward in different parts of the world; and many in a state of manhood, and some in declining years, have in former ages obeyed the gospel call, and not a few, at the same periods of human life, obey it in the present age in this country, and in other parts of the earth, where the gospel is preached with the Holy Ghost sent down from heaven.

5. Sixth… hour — Twelve o’clock.

Verse 5. The sixth and ninth hour. — Twelve and three in the afternoon; consequently, the eleventh hour mentioned in the next verse was five in the afternoon, and they who were then hired would have to toil but one hour, till six o’clock, at which time the day closed. To these also he promises to give whatsoever is right, that is, an hour’s wages for the hour’s work.

V. 6. About the eleventh hour-That is, very late; long after the rest were called.

Verse 6. Eleventh] Five o’clock in the evening, when there was only one hour before the end of the Jewish day, which, in matters of labour, closed at six.

Verses 6, 7. And about the eleventh hour — About five in the afternoon; he went and found others standing idle — Others are hired into the vineyard in old age, when the day of life is almost wholly 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. 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, 2d, There is hope of old sinners, that they may be brought to repentance. Nothing is too hard for Almighty grace to do, that can change the Ethiop’s skin and the leopard’s spots. A man may be born again when he is old; and the old man which is corrupt may be put off. 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 preached to them. Those that have had gospel offers made them at the third and sixth hour, and have resisted and refused them, will not have that to say for themselves, at the eleventh hour, which these had, No man hath 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, now is the day of salvation: and, if we will hear his voice, it must be today.” — Henry.

6. Eleventh — Leaving but one hour for the next hired to labour in. All the day idle — And, therefore, busy serving the devil, or in danger of being so.

Verse 7. No man hath hired us.] This was the reason why they were all the day idle.

And whatsoever is right, that shall ye receive.] Ye may expect payment in proportion to your labour, and the time ye spend in it; but this clause is wanting in some of the best MSS., versions, and fathers.

Verses 6, 7. And about the eleventh hour — About five in the afternoon; he went and found others standing idle — Others are hired into the vineyard in old age, when the day of life is almost wholly 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. 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, 2d, There is hope of old sinners, that they may be brought to repentance. Nothing is too hard for Almighty grace to do, that can change the Ethiop’s skin and the leopard’s spots. A man may be born again when he is old; and the old man which is corrupt may be put off. 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 preached to them. Those that have had gospel offers made them at the third and sixth hour, and have resisted and refused them, will not have that to say for themselves, at the eleventh hour, which these had, No man hath 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, now is the day of salvation: and, if we will hear his voice, it must be today.” — Henry.

Ver. 7. They say — because no man hath hired us. This was a retort on the good householder for his rebuke, for wicked men are full of excuses and apologies for sin. They were not aware, being idle and absent, that he had that day been four times in the places of rendezvous, seeking for workmen.

7. No man hath hired us — As the question implies a call, so this answer implies an obedient response. These are men of a receptive faith, ready to comply with the offer of grace; saying, like Saul of Tarsus, “Lord, what wilt thou have me to do?” To such men the call will come, and the path of duty will be made plain. Whatsoever is right… receive — These humble servitors do not, like Peter, ask, What are we to have? They go upon bounty, not upon wages. They know that it is grace that engages them, grace that sets any value upon their labours, and grace that at last gives rather than pays the result.

V. 8. In the evening-Of life; or of the world.

Verse 8. When the even was come] Six o’clock, the time they ceased from labour, and the workmen came to receive their wages. Steward] epitrwpov. A manager of the household concerns under the master. The rabbinical writers use the very same word, in Hebrew letters, for the same office, swpwrcypa epitropos. See Kypke.

Verse 8. When even was come — Then, as usual, the day-labourers are called and paid. Faithful labourers shall receive a portion of their reward when they die. It is deferred till then, that they may exercise patience in waiting for it; but no longer. As soon as Paul, that faithful labourer, departs, he is with Christ. The general time of reckoning, indeed, and the full payment, will be after the resurrection, in the evening of the world. Then every one will receive according to the deeds done in the body. When time ends, and with it the world, then the state of retribution commenceth. Then it will be said, Call the labourers, and give them their hire. Observe, reader, ministers call them into the vineyard to do their work; death calls out of it to receive their penny: and to those to whom the call into the vineyard is effectual, the call out of it will be joyful. Observe again, they did not come for their pay till they were called: we must with patience wait God’s time for our rest and recompense.

Ver. 8. Call the labourers — beginning to pay those first who had entered the vineyard last, and had laboured only one hour. This is the touchstone of scripture parable, to develope the goodness of God, and the baseness of man.

§ 105. — THE PARABLE OF THE LABOURERS IN THE VINEYARD, 1-16.

1. For — This word indicates that the parable is intended to illustrate the principles inculcated at the close of the preceding chapter, on which see our notes. The parable indeed enforces the same principles as were brought to view in the whole passage from Matthew 19:16, namely, that we gain an inheritance in heaven not by payment for works done, but by the pure grace of God. No works of man can be an adequate equivalent for eternal glory. No works of man can confer a favour on God. Man cannot indeed be saved without becoming right and keeping right, by repentance of sin, and faith in Christ. But when he does by repentance and faith perform God’s conditions, and become right for receiving God’s favour and blessing, he has done God no favour, he has merited no eternal crown, he is an unprofitable servant, and he enters heaven by pure, abounding, forgiving, saving grace alone.

Kingdom of heaven — The divine administration. This parable is in close connection with the last four verses of chapter 19. The householder is God; the vineyard is the service of God on earth; the first labourers are servants of a hireling spirit; the second are unassuming sinners, who, upon being converted, serve at their master’s will, leaving the reward to his decision. The former incur rebuke, the latter are justified. Early in the morning — As all thrifty householders should, and as is specially necessary in warm climates.

To hire — God seeks men, not they him first. He calls and they refuse or obey. Labourers — God gives men a chance to labour, not because he needs their work, but because they need his reward. Peter and the apostles were such labourers.

Verse 8. His steward. — Tw epitropw, to his agent or manager.

V. 9. Who were hired about the eleventh hour-Either the Gentiles, who were called long after the Jews into the vineyard of the Church of Christ; or those in every age who did not hear, or at least understand the Gospel call, till their day of life was drawing to a period. Some circumstances of the parable seem best to suit the former, some the latter of these senses.

Verse 9. They that were hired about the eleventh hour — Either the Gentiles, who were called long after the Jews into the vineyard, the Church of Christ; or those in every age who did not hear, or at least understand and obey, the gospel call, till their day of life was drawing to a period. Some circumstances of the parable seem best to suit the former, some the latter of these senses. All, whether of Jewish or Gentile race, on believing in Jesus, with their hearts unto righteousness, are admitted to the same gospel blessings of justification, adoption, regeneration, and communion with God on earth; (which, perhaps, may be first and principally intended by the penny a day, given to all that obey the call of God’s messengers, and enter the vineyard:) and all that by a patient continuance in well-doing, after their justification, seek for glory, honour, and immortality, shall undoubtedly obtain eternal life, Romans 2:7; not indeed 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 the west, and so come in late, that are taken from the highways and the hedges, yet shall sit down with Abraham, &c., at the same feast, Matthew 8:11. Every vessel will be full, though every vessel be not alike large and capacious. 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 not of debt.

§ 105. — THE PARABLE OF THE LABOURERS IN THE VINEYARD, 1-16.

1. For — This word indicates that the parable is intended to illustrate the principles inculcated at the close of the preceding chapter, on which see our notes. The parable indeed enforces the same principles as were brought to view in the whole passage from Matthew 19:16, namely, that we gain an inheritance in heaven not by payment for works done, but by the pure grace of God. No works of man can be an adequate equivalent for eternal glory. No works of man can confer a favour on God. Man cannot indeed be saved without becoming right and keeping right, by repentance of sin, and faith in Christ. But when he does by repentance and faith perform God’s conditions, and become right for receiving God’s favour and blessing, he has done God no favour, he has merited no eternal crown, he is an unprofitable servant, and he enters heaven by pure, abounding, forgiving, saving grace alone.

Kingdom of heaven — The divine administration. This parable is in close connection with the last four verses of chapter 19. The householder is God; the vineyard is the service of God on earth; the first labourers are servants of a hireling spirit; the second are unassuming sinners, who, upon being converted, serve at their master’s will, leaving the reward to his decision. The former incur rebuke, the latter are justified. Early in the morning — As all thrifty householders should, and as is specially necessary in warm climates.

To hire — God seeks men, not they him first. He calls and they refuse or obey. Labourers — God gives men a chance to labour, not because he needs their work, but because they need his reward. Peter and the apostles were such labourers.

Verse 9. Every man a penny. — All the labourers hired at the eleventh hour received the regular wages of a day, though they had wrought but one hour, and this contrary to the practice; for, as stated above, the rules of hiring and paying labourers, among the Jews were very exact and minute, as appears from a tract of Maimonides, written on that subject, and it was the custom to hire by the hour as well as by the day.

V. 10. The first supposed they should have received more-Probably the first here may mean the Jews, who supposed they should always be preferred before the Gentiles.

Verses 10-12. When the first came, they supposed that they should have received more — The first, here seems to mean the Jews, who always supposed that they should, in every thing, be preferred before the Gentiles, and were provoked to jealousy by the admission of the Gentiles into the gospel church, and to the free enjoyment of the blessings of the Abrahamic covenant, which they considered as being confined to their nation. As the elder brother, in the parable of the prodigal, repined at the reception of the younger brother, and complained of his father’s generosity to him; so these labourers first called in, found fault with their master, not because they had not enough, but because others were made equal to them. Thou, say they, hast made them equal to us — So indeed St. Peter says, Acts 15:9, God hath put no difference between us (Jews) and them, (Gentiles,) purifying their hearts by faith. And not only are believing Gentiles admitted to equal privileges with believing Jews in the Christian Church on earth, but those who become equally holy here, whenever they were called, will be equally happy hereafter. Who have borne the burden, &c. — Who have long toiled under the grievous yoke of the ceremonial law, obeyed its numerous precepts, and performed the various difficult duties and services required by it: fifty expressed by bearing the burden and heat of the day.

§ 105. — THE PARABLE OF THE LABOURERS IN THE VINEYARD, 1-16.

1. For — This word indicates that the parable is intended to illustrate the principles inculcated at the close of the preceding chapter, on which see our notes. The parable indeed enforces the same principles as were brought to view in the whole passage from Matthew 19:16, namely, that we gain an inheritance in heaven not by payment for works done, but by the pure grace of God. No works of man can be an adequate equivalent for eternal glory. No works of man can confer a favour on God. Man cannot indeed be saved without becoming right and keeping right, by repentance of sin, and faith in Christ. But when he does by repentance and faith perform God’s conditions, and become right for receiving God’s favour and blessing, he has done God no favour, he has merited no eternal crown, he is an unprofitable servant, and he enters heaven by pure, abounding, forgiving, saving grace alone.

Kingdom of heaven — The divine administration. This parable is in close connection with the last four verses of chapter 19. The householder is God; the vineyard is the service of God on earth; the first labourers are servants of a hireling spirit; the second are unassuming sinners, who, upon being converted, serve at their master’s will, leaving the reward to his decision. The former incur rebuke, the latter are justified. Early in the morning — As all thrifty householders should, and as is specially necessary in warm climates.

To hire — God seeks men, not they him first. He calls and they refuse or obey. Labourers — God gives men a chance to labour, not because he needs their work, but because they need his reward. Peter and the apostles were such labourers.

Verse 10. They supposed that they should have received more. — The unexpected and unusual liberality of the master to those who had laboured but one hour, led those who had completed a full day’s toil to expect that they should receive in full proportion to this liberality; but they received the day’s wages at the usual and stipulated rate only; each a denarius.

Verse 11. They murmured] The Jews made the preaching of the Gospel to the Gentiles, a pretence why they should reject that Gospel; as they fondly imagined they were, and should be, the sole objects of the Divine approbation. How they murmured because the Gentiles were made partakers of the kingdom of God; see Acts 11:1, &c., and Acts 15:1, &c.

There are many similitudes of this kind among the Jews, where the principal part even of the phraseology of our Lord’s parable may be found. Several of them may be seen in Schoettgen. Our Lord, however, as in all other cases, has greatly improved the language, scope, design, and point of the similitude. He was, in all cases, an eminent master of the sentences.

Verses 10-12. When the first came, they supposed that they should have received more — The first, here seems to mean the Jews, who always supposed that they should, in every thing, be preferred before the Gentiles, and were provoked to jealousy by the admission of the Gentiles into the gospel church, and to the free enjoyment of the blessings of the Abrahamic covenant, which they considered as being confined to their nation. As the elder brother, in the parable of the prodigal, repined at the reception of the younger brother, and complained of his father’s generosity to him; so these labourers first called in, found fault with their master, not because they had not enough, but because others were made equal to them. Thou, say they, hast made them equal to us — So indeed St. Peter says, Acts 15:9, God hath put no difference between us (Jews) and them, (Gentiles,) purifying their hearts by faith. And not only are believing Gentiles admitted to equal privileges with believing Jews in the Christian Church on earth, but those who become equally holy here, whenever they were called, will be equally happy hereafter. Who have borne the burden, &c. — Who have long toiled under the grievous yoke of the ceremonial law, obeyed its numerous precepts, and performed the various difficult duties and services required by it: fifty expressed by bearing the burden and heat of the day.

11. Murmured — The arithmetical spirit of Peter is close akin to quarrelling with Christ, if he, an apostle forsooth, should not be paid with a richer heaven than some Samaritan or Gentile converts. Christians may indeed be rewarded according to their works; but the spirit that sets high value on its work, and claims high pay over others, may find its works very lowly prized with God. That very spirit may destroy the reward; for our final bliss may depend more upon what we are than upon what we do, although what we do will have much effect upon what we are. Good man of the house — The householder.

V. 12. Thou hast made them equal to us-So St. Peter expressly, Acts 15:9.

God-hath put no difference between us (Jews) and them, (Gentiles,) purifying their hearts by faith. And those who were equally holy here, whenever they were called, will be equally happy hereafter.

Verses 10-12. When the first came, they supposed that they should have received more — The first, here seems to mean the Jews, who always supposed that they should, in every thing, be preferred before the Gentiles, and were provoked to jealousy by the admission of the Gentiles into the gospel church, and to the free enjoyment of the blessings of the Abrahamic covenant, which they considered as being confined to their nation. As the elder brother, in the parable of the prodigal, repined at the reception of the younger brother, and complained of his father’s generosity to him; so these labourers first called in, found fault with their master, not because they had not enough, but because others were made equal to them. Thou, say they, hast made them equal to us — So indeed St. Peter says, Acts 15:9, God hath put no difference between us (Jews) and them, (Gentiles,) purifying their hearts by faith. And not only are believing Gentiles admitted to equal privileges with believing Jews in the Christian Church on earth, but those who become equally holy here, whenever they were called, will be equally happy hereafter. Who have borne the burden, &c. — Who have long toiled under the grievous yoke of the ceremonial law, obeyed its numerous precepts, and performed the various difficult duties and services required by it: fifty expressed by bearing the burden and heat of the day.

12. Borne the burden — The weight of the whole day’s labour instead of a single hour. Heat — In the original, the kauswn or scorcher; which was the burning east wind coming at midday from the Arabian desert. They had toiled through this hot blast, while the others had laboured only in the one cool hour.

Verse 12. These last have wrought but one hour. — Wetstein observes that they do not say eirgasanto, but epoihsan, speaking slightingly of the work which they had done; but in the Septuagint, Ruth 2:19, we have pou epoihsav, “Where hast thou wrought?” Poiein, joined with words denoting time, signifies also to stay or spend; and so the words may be rendered, have spent but one hour.

Burden and heat. — The burden of the labour, and the heat of the sun, which through a great part of the day in Palestine, is very oppressive.

Verse 13. Friend, I do thee no wrong] The salvation of the Gentiles can in itself become no impediment to the Jews; there is the same Jesus both for the Jew and for the Greek. Eternal life is offered to both through the blood of the cross; and there is room enough in heaven for all.

Verses 13-15. And he answered one of them — Who spoke in the name of the rest; Friend, I do thee no wrong — It is most apparent that I do not, in any degree, injure thee or any of thy companions. Didst thou not agree with me for a penny? — Didst thou not consent to obey the gospel, to enter the vineyard of the gospel church, and work diligently therein, on condition that thou wast admitted to a share of the blessings of it here, and to eternal life hereafter? If thou hast received what thou didst agree for, thou hast no reason to cry out of wrong. 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. Take that thine is, and go thy way — If we were to understand this of that which is ours by debt or absolute property, it would be a dreadful word; we should be all undone, if we should be put off with that only which we could call our own. The highest creature must go away into nothing, if he must go away with that only which is his own. But understood, as it ought to be, of that which is ours by gift, the free gift of God, it teacheth us to be content with such things as we have; and, instead of repining that we have not more, to 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. I will give unto this last — That is, last called, namely, among the heathen; even as unto thee — First called, namely, among the Jews, yea, and unto the last converted publicans and sinners, even as to those who were called long before. Observe, reader, the unchangeableness of God’s purposes in dispensing his gifts should silence our murmurings. It is not for us to gainsay what he does; and is it not lawful for me to do what I will with mine own? — Yea, doubtless, to give either to Jew or Gentile a reward infinitely greater than he deserves. But can it be inferred from hence, that it is lawful or possible for the merciful Father of spirits to “Consign an unborn soul to hell!

Or damn him in his mother’s womb?”

Is thine eye evil because I am good? — Art thou envious because I am gracious? Here is an evident reference to that malignant aspect which is generally the attendant of a selfish and envious temper.

13. Friend — A term of cautious respect, with a reproving import. Didst not thou agree — The murmurer received all he had bargained for. Full justice was therefore done him. The lord had a right then to give his money where he pleased. We have no right to complain of bounties given to others, so long as justice is done to us.

It is not to be supposed, from this, that there will be murmurers among the finally saved. These murmurers are only supposed in the parable, in order to show their want of reason.

V. 14. It is my will to give to this last called among the heathens even as to the first called among the Jews: yea, and to the late converted publicans and sinners, even as to those who, were called long before.

Verses 13-15. And he answered one of them — Who spoke in the name of the rest; Friend, I do thee no wrong — It is most apparent that I do not, in any degree, injure thee or any of thy companions. Didst thou not agree with me for a penny? — Didst thou not consent to obey the gospel, to enter the vineyard of the gospel church, and work diligently therein, on condition that thou wast admitted to a share of the blessings of it here, and to eternal life hereafter? If thou hast received what thou didst agree for, thou hast no reason to cry out of wrong. 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. Take that thine is, and go thy way — If we were to understand this of that which is ours by debt or absolute property, it would be a dreadful word; we should be all undone, if we should be put off with that only which we could call our own. The highest creature must go away into nothing, if he must go away with that only which is his own. But understood, as it ought to be, of that which is ours by gift, the free gift of God, it teacheth us to be content with such things as we have; and, instead of repining that we have not more, to 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. I will give unto this last — That is, last called, namely, among the heathen; even as unto thee — First called, namely, among the Jews, yea, and unto the last converted publicans and sinners, even as to those who were called long before. Observe, reader, the unchangeableness of God’s purposes in dispensing his gifts should silence our murmurings. It is not for us to gainsay what he does; and is it not lawful for me to do what I will with mine own? — Yea, doubtless, to give either to Jew or Gentile a reward infinitely greater than he deserves. But can it be inferred from hence, that it is lawful or possible for the merciful Father of spirits to “Consign an unborn soul to hell!

Or damn him in his mother’s womb?”

Is thine eye evil because I am good? — Art thou envious because I am gracious? Here is an evident reference to that malignant aspect which is generally the attendant of a selfish and envious temper.

14. Go thy way — To a low reward or to none at all, for thy mercenary, exacting, heartless, graceless service.

V. 15. Is it not lawful for me to do what I will with my own?-Yea, doubtless, to give either to Jew or Gentile a reward infinitely greater than he deserves. But can it be inferred from hence, that it is lawful, or possible, for the merciful Father of spirits to

"Consign an unborn soul to hell?

Or damn him from his mother's womb?"

Is thine eye evil because I am good-Art thou envious, because I am gracious? Here is an evident reference to that malignant aspect, which is generally the attendant of a selfish and envious temper.

Verse 15. Is it not lawful for me] As eternal life is the free gift of God, he has a right to give it in whatever proportions, at whatever times, and on whatever conditions he pleases.

Is thine eye evil] An evil eye among the Jews meant a malicious, covetous, or envious person.

Most commentators have different methods of interpreting this parable. Something was undoubtedly designed by its principal parts, besides the scope and design mentioned at the conclusion of the last chapter. The following, which is taken principally from the very pious Quesnel, may render it as useful to the reader as any thing else that has been written on it. The Church is a vineyard, because it is a place of labour, where no man should be idle. Each of us is engaged to labour in this vineyard-to work out our salvation through him who worketh in us to will and to perform. Life is but a day, whereof childhood, or the first use of reason, is the day-break or first hour, Matthew 20:1, in which we receive the first CALL.

The promise of the kingdom of glory is given to all those who are workers together with him, Matthew 20:2.

The second call is in the time of youth, which is most commonly idle, or only employed in dissipation and worldly cares, Matthew 20:3. The third call is at the age of manhood.

The fourth, in the decline of life, Matthew 20:5. The fifth, when sickness and the infirmities of life press upon us. How many are there in the world who are just ready to leave it, before they properly consider for what end they were brought into it! Still idle, still unemployed in the things which concern their souls; though eternal life is offered to them, and hell moving from beneath to meet them! Matthew 20:6.

Others consider the morning the first dawn of the Gospel; and the first call to be the preaching of John Baptist.

The second call, the public preaching of our LORD; and that of the apostles when they got an especial commission to the Jews, Matthew 10:5, 6, together with that of the seventy disciples mentioned Luke 10:1. The third call, which was at mid-day, represents the preaching of the fulness of the Gospel after the ascension of Christ, which was the meridian of evangelic glory and excellence.

The fourth call represents the mission of the apostles to the various synagogues of the Jews, in every part of the world where they were scattered; the history of which is particularly given in the Acts of the Apostles.

The fifth call, or eleventh hour, represents the general call of the Gentiles into the Church of Christ, when the unbelieving Jews were finally rejected. What makes this interpretation the more likely is, that the persons who are addressed at Matthew 20:7, say, No man hath hired us, i.e. We never heard the voice of a prophet announcing the true God, nor of an apostle preaching the Lord Jesus, until now. The Jews could not use this as an argument for their carelessness about their eternal interests.

Verses 13-15. And he answered one of them — Who spoke in the name of the rest; Friend, I do thee no wrong — It is most apparent that I do not, in any degree, injure thee or any of thy companions. Didst thou not agree with me for a penny? — Didst thou not consent to obey the gospel, to enter the vineyard of the gospel church, and work diligently therein, on condition that thou wast admitted to a share of the blessings of it here, and to eternal life hereafter? If thou hast received what thou didst agree for, thou hast no reason to cry out of wrong. 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. Take that thine is, and go thy way — If we were to understand this of that which is ours by debt or absolute property, it would be a dreadful word; we should be all undone, if we should be put off with that only which we could call our own. The highest creature must go away into nothing, if he must go away with that only which is his own. But understood, as it ought to be, of that which is ours by gift, the free gift of God, it teacheth us to be content with such things as we have; and, instead of repining that we have not more, to 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. I will give unto this last — That is, last called, namely, among the heathen; even as unto thee — First called, namely, among the Jews, yea, and unto the last converted publicans and sinners, even as to those who were called long before. Observe, reader, the unchangeableness of God’s purposes in dispensing his gifts should silence our murmurings. It is not for us to gainsay what he does; and is it not lawful for me to do what I will with mine own? — Yea, doubtless, to give either to Jew or Gentile a reward infinitely greater than he deserves. But can it be inferred from hence, that it is lawful or possible for the merciful Father of spirits to “Consign an unborn soul to hell!

Or damn him in his mother’s womb?”

Is thine eye evil because I am good? — Art thou envious because I am gracious? Here is an evident reference to that malignant aspect which is generally the attendant of a selfish and envious temper.

15. Is thine eye evil — Evil passions, especially envy, appear in the eye. Good — Bountiful, gracious.

Verse 15. Is thine eye evil? — An evil eye is a Hebrew expression for envy, and has a tacit allusion to that peculiar expression of the eye by which that affection betrays itself. This is also intimated in the Latin term invidia.

Because I am good. — Agaqov is here used in the sense of bountiful or liberal. In Ecclesiasticus 35:8, we have “a good eye” in the sense of liberality.

V. 16. So the last shall be first, and the first last-Not only with regard to the Jews and Gentiles, but in a thousand other instances. For many are called-All who hear the Gospel;

but few chosen-Only those who obey it. Matthew 19:30; 22:14.

Verse 16. So the last shall be first, and the first last] The GENTILES, who have been long without the true God, shall now enjoy all the privileges of the new covenant; and the Jews, who have enjoyed these from the beginning, shall now be dispossessed of them; for, because they here rejected the Lord, he also hath rejected them.

Many are called, &c.] This clause is wanting in BL, one other, and in the Coptic and Sahidic versions. Bishop PEARCE thinks it is an interpolation from Matthew 22:14. The simple meaning seems to be: As those who did not come at the invitation of the householder to work in the vineyard did not receive the denarius, or wages, so those who do not obey the call of the Gospel, and believe in Christ Jesus, shall not inherit eternal life. This place seems to refer to the ancient Roman custom of recruiting their armies. Among this celebrated people, no one was forced to serve his country in a military capacity; and it was the highest honour to be deemed worthy of thus serving it. The youth were instructed, almost from their cradle, in military exercises. The Campus Martius was the grand field in which they were disciplined: there, they accustomed themselves to leaping, running, wrestling, bearing burdens, fencing, throwing the javelin, &c., and when, through these violent exercises, they were all besmeared with dust and sweat, in order to refresh themselves, they swam twice or thrice across the Tyber! Rome might at any time have recruited her armies by volunteers from such a mass of well-educated, hardy soldiers; but she thought proper, to use the words of the Abbe Mably, that the honour of being chosen to serve in the wars should be the reward of the accomplishments shown by the citizens in the Campus Martius, that the soldier should have a reputation to save; and that the regard paid him, in choosing him to serve, should be the pledge of his fidelity and zeal to discharge his duty. The age of serving in the army was from seventeen to forty-five, and the manner in which they were chosen was the following:- After the creation of consuls, they every year named twenty-four military tribunes, part of whom must have served five years at least, and the rest eleven. When they had divided among them the command of the four legions to be formed, the consuls summoned to the capitol, or Campus Martius, all the citizens who, by their age, were obliged to bear arms. They drew up by tribes, and lots were drawn to determine in what order every tribe should present its soldiers. That which was the first in order chose the four citizens who were judged the most proper to serve in the war; and the six tribunes who commanded the first legion chose one of these four, whom they liked best. The tribunes of the second and third likewise made their choice one after another; and he that remained entered into the fourth legion. A new tribe presented other four soldiers, and the second legion chose first. The third and fourth legions had the same advantage in their turns. In this manner, each tribe successively chose four soldiers, till the legions were complete. They next proceeded to the creation of subaltern officers, whom the tribunes chose from among the soldiers of the greatest reputation. When the legions were thus completed, the citizens who had been called, but not chosen, returned to their respective employments, and served their country in other capacities. None can suppose that these were deemed useless, or that, because not now chosen to serve their country in the field, they were proscribed from the rights and privileges of citizens, much less destroyed, because others were found better qualified to serve their country at the post of honour and danger. Thus many are called by the preaching of the Gospel, but few are found who use their advantages in such a way as to become extensively useful in the Church-and many in the Church militant behave so ill as never to be admitted into the Church triumphant. But what a mercy that those who appear now to be rejected may be called in another muster, enrolled, serve in the field, or work in the vineyard? How many millions does the long-suffering of God lead to repentance!

Verse 16. So the last shall be first, and the first last — The Gentiles last called, and last in advantages and privileges, not having been favoured in that respect as the Jews were, and despised and looked down upon with contempt by the Jews; shall be first — Shall more readily, and in far greater numbers, embrace the gospel than the Jews, and shall far exceed them in knowledge and wisdom, holiness and usefulness, and make abundantly greater progress than they in true religion. And many, whether Jews or Gentiles, that were called long after others, and even late in life, yet being more zealous and diligent in the use of means, and in the exercise of every grace and virtue, and the employment of every talent intrusted with them, shall, in every branch of godliness and righteousness, far excel others who set out in the ways of God long before them. See note on Matthew 19:30. For many be called — Even all who hear the gospel, whether Jews or Gentiles; but few chosen — Only those who obey it; and even many who do for a time obey it, and that in reality, and are therefore, oi klhtoi, the called of Jesus Christ, Romans 1:6; yet not persevering to give diligence to make their calling and election sure, by adding to their faith every grace, as directed by St. Peter, 2d Epist. 1:5-10, are not finally chosen to everlasting life, but excluded the marriage-feast for want of a wedding-garment: for without holiness no man shall see the Lord, and only he that is faithful unto death shall receive the crown of life. It seems necessary, before we dismiss this parable, to caution the reader against concluding, from any part of its contents, that the rewards to be conferred after death, or at the day of judgment, will be equal in all that receive them. For this would be to make the parable contradict a vast variety of the plainest passages of the New Testament, which assure us, in the most positive manner, that when our Lord cometh, his reward is with him, to give unto every man according as his work shall be, that is, in proportion to the degree of the inward and outward holiness which he had attained in the days of his flesh, and according to the efforts he had made and the diligence he had used to glorify God, and serve his generation in obedience to the divine will: and according to the sufferings which he had patiently endured. For, as one star differeth from another star in glory, so shall it be with the saints at the resurrection of the dead.

Ver. 16. So the last shall be first, and the first last. This is a luminous prophecy, that the gentiles should now become the first in the church of God, a privilege which had so long been the peculiar boast of the jews. Many are called, but few chosen. The literal sense, in regard of the labourers, is, that many are called to work and labour in the vintage, among whom but few good and contented servants are found. And in regard to the spiritual calling of men, the gospel heralds cry, Ho, every one that thirsteth, come ye to the waters. Come to me, says the Saviour, all ye that labour and are heavy laden, and I will give you rest. The Spirit and the bride say come, and whosoever will, let him come, and take of the water of life freely. The gates of Zion are open by day, and there is no night there. If we examine the two Greek words, klhtoi and eklektoi, the called and the elect, we shall find that they constantly designate men called to a feast, whether earthly or celestial. They nowhere exclude any man from salvation, by any decrees in God’s counsel of preterition. All such ideas are stumbling blocks in the way of men’s conversion. See Matthew 22:14.

16. Last… first — As he had warned Peter in the last verse of the last chapter. The arrogating spirit of the first may sink them to the last, and vice versa. Called — To labour for Christ. Few chosen — To the final reward; because few serve Christ in the right humble spirit.

Verse 16. So the last shall be first, and the first last — Here the gnwmh or proverbial sentence is repeated from the beginning, to show what the parable was especially designed to illustrate; and to this is added a second, used on other occasions by our Lord, for many are called, but few chosen; which, as we shall shortly see, relates rather to the general conclusion of the parable, than to the parable itself; for the elucidation of which the following remarks may be offered.

1. Like all other parables, it is to be interpreted by its general design, and not resolved into allegory, thereby giving a spiritual meaning to every particular. This has been done by several commentators, with great though perverted ingenuity, and with as little judgment. With them, the vineyard is the Church; the master, Christ; the labourers, ministers; the vines, the plants of righteousness; the market place, the world, where, before their conversion, God’s elect idle about amid its pomps and vanities with many other puerilities which dissipate the sense, and destroy the dignity of holy writ.

2. The great points of the parable are, the fidelity of God in his dealings with all his servants, — he gives to every one what is right under the agreement or covenant promises he has made with them; the exercise of a free and sovereign grace grounded upon his own right to administer his bounty as he pleases, beyond what he has engaged himself to do by promise; the actual exemplification of this, in cases to which he refers; and the unreasonable murmuring excited among others by his goodness.

3. What the cases were to which the parable was designed to apply, may be discovered by inquiring who they were that, being considered last, were actually made first in “the kingdom of heaven,” of the administration of which he had been speaking. These were the apostles themselves; who, though inferior to the learned scribes and priests among the Jews; yet, by being chosen to the high honour of ruling in Messiah’s Church, and being constituted its only authorized teachers, were by the special grace of Christ made first. Then there were the publicans and sinners, who, being penitent, received forgiveness of sins, and had a fulness of grace and favour bestowed upon them, in the experience of which men of long continued and rigid virtue among the Jews did not exceed, even when they came in upon the call of the Gospel; for many of the priests, and some of the Pharisees, ultimately believed in Christ; but we find no intimation of a greater abundance of spiritual gifts and graces being showered upon such men as Nicodemus, Joseph of Arimathea, and others of the same respectable and virtuous character, who subsequently received Christianity, and who, probably, long before they were acquainted with Christ and his Gospel; had been serving God in all sincerity. Lastly, and chiefly, the Gentiles were referred to. These were to be brought into the Church, and made “fellow heirs,” being placed on a perfect equality with Jewish believers, as to the privileges and the spiritual blessings of the Gospel; so that there should be “no difference:” and to this several of the parables of our Lord look forward, his design being to prepare his apostles for it, and gradually to undermine those Jewish prejudices against it which still held possession of their hearts. These Gentiles were last in general estimation, and in their destitution of instruction, and yet they became first; the Gentile Church, in fact, ultimately superseding not only the Jewish Church as it existed under the law, but the Churches of Jewish Christians, who, in a short time after the destruction of the Jewish polity, became extinct, by absorption into the Gentile Churches.

4. To all these cases the parable applies in the most natural and striking manner. The more respectable in rank, and the more learned in the law, who might then or afterward believe in Christ, had what was right, that which the covenant of grace had stipulated to bestow upon believers of every class; but to be made apostles and ministers was not a matter of promise or stipulation, and though some of them might have been labouring long and usefully in the service of religion without mixing their doctrines with the corruptions of other teachers, they had no claim to it. This was it matter of grace, and Christ bestowed it upon the fishermen and publicans of Galilee according to the counsel of his own will. Some virtuous Jews, also, who had served God “in all good conscience,” believed in Christ, discovering the defects of their righteousness, and looking for salvation from him; and these received what the promise of his mercy had stipulated: but those whose more notorious offences had been repented of, and forgiven by the compassion of our Lord, received also the same salvation in all its fulness through faith: and if there was in this case a total oblivion of their former foul offences, so that they were treated on an equality with others, this also was a matter of grace, which implied no injustice done to the rest. Then, as to the Gentiles, though the believing Jews might naturally suppose that in consideration of their nation having been for ages the acknowledged Church of God, and the instrument of upholding truth and piety in the world, after the Gentile nations had departed from it, they ought to have eminence and distinction in the Church which Christ was about to set up, although other people might be called into it; yet they had no reason to murmur at God’s goodness to the Gentiles, in making them equal, and in some respects superior. The grace of the Gospel in all its fulness, as promised, was granted to them; there was in the case no breach of the covenant stipulation, but there was nothing in that to prevent the exuberant goodness of God from flowing forth to the Gentiles also. And if, in process of time, he should even make the Gentile Churches first in that instrumentality by which the world was to be illuminated and converted, this was a pure matter of grace and sovereign appointment not to be envied, but acquiesced in and adored. With respect to the second moral attached to the parable, “for many are called but few chosen;” it is manifestly supplementary to the first or leading one, “so the last shall be first, and the first last;” which will account for its little apparent relevancy to be structure of the parable itself. This apparent want of connection led Bishop Pearce to consider it an interpolation from a subsequent chapter. But the great mass of the MSS., and those of the highest authority, all indeed but two, are opposed to this conjecture, which could never have been indulged if the true sense of the parable itself had not escaped that writer. When that is understood, the connection is traced without difficulty. It contains an incidental lesson arising, as above remarked, not directly out of the parable, but from its conclusion, which relates principally to the calling of all men, whether the publicans and sinners of Judea, or “sinners of the Gentiles,” to the full participation of the grace of the Gospel. But the persons thus called to this grace are not left without admonition. If murmuring was to be silenced on one part, presumption was to be rebuked on the other. The “called,” however great their privileges, would not in every case be “the chosen;” nay, the latter would be few in comparison with the former, as the final account would declare. For that our Lord refers to the day of judgment, appears from Matthew 22:14, where these very words occur as the admonitory moral of the parable of the man that had not the wedding garment. Notwithstanding, therefore, that all men, however sinful, and even the Gentiles themselves, would be called to an equal participation with the devout Jews in the benefits of Messiah’s kingdom, yet their actual salvation would not follow from that alone. The full submission of their hearts to Christ, the full acceptance of his offered grace, and perseverance in it when received, were all necessary to final salvation. Many in the day of account would be found wanting, and thus in another sense would the words be fulfilled among the Gentiles themselves, raised to these privileges; many of them thus constituted first would be last, and be utterly excluded from the kingdom of God. The custom upon which this proverbial expression was founded, is probably that of selecting from the mass of the Israelites, all of whom were enrolled to bear arms, those most fit for military service. All were called, but the most fit chosen. The expressions therefore of “chosen men,” and “choosing out men,” for warlike expeditions, frequently occur in the Old Testament. The Romans had similar regulations in their levies; but it is utterly improbable that the allusion made use of by our Lord was Roman, when the Old Testament made their own ancient practice so familiar to the Jews.

Other interpretations of this parable have been given, of which it is only necessary to notice three. The first is that of several of the fathers, who carry up the different times at which the labourers were called to the most ancient periods of the world. Thus Jerome, Hic non unius temporis, et unius ætatis homines describuntur, &c. — “Here we have not the description of the men of one time, but of mankind, from the beginning to the end of the world. Abel and Seth were called at the first hour; Enoch and Noah, at the third; at the sixth, Abraham, Isaac, and Jacob; at the ninth, Moses and the prophets; at the eleventh, the Gentiles.” In refutation of this, it is enough to say, that the transaction described in the Gospel is said to take place under the administration of “the kingdom of heaven.” Whitby makes the first hour the commencement of our Lord’s ministry; the third, the first mission of the apostles to the cities of Israel; the sixth and ninth, their preaching to the Jews after the descent of the Holy Ghost; the eleventh the calling of the Gentiles. But these distinctions serve nothing for the illustration of the parable, the stress of the doctrine of which does not rest upon these particulars, and they suppose a meaning in its minuter parts which does not appear to have been intended. A third and more common opinion is, that the parable relates to the different periods in life in which men are converted to God, and embrace the Gospel in truth. But this is so foreign from the connection in which the parable stands, and the circumstances of those to whom it was addressed, that such an interpretation cannot be admitted. One part of its moral may indeed be applicable to those who from their youth have followed Christ, and may be tempted to hesitate, if not to murmur, at the great and distinguished grace sometimes showed at a late period, even the eleventh hour, to those who through a great part of life have lived in a state of alienation from God. They may be taught that grace is in its nature FREE, and that God can do what he will with his own; and that while he makes good his promises to them, he does them no injury by magnifying the exceeding riches of his grace to others. Still, though this lesson is deducible from the parable, and applicable to this and similar cases, the parable itself had no respect in its primary sense to such cases.

It may finally be remarked that this parable of our Lord appears in a different dress in the Talmud. “To what was R. Bon Bar Chaija like? To a king who hired many labourers; among whom there was one hired who performed his work extraordinarily well. What did the king? He took him aside, and walked with him to and fro: and when even was come the labourers came that they might receive their hire; and he gave him a complete hire with the rest. And the labourers murmured, saying, ‘We have laboured hard all the day, and this man only two hours, yet he has received as much wages as we.’ The king saith to them, ‘He hath laboured more in those two hours than you in the whole day.’ So R. Bon plied the law more in eight and twenty years than another in a hundred years.” This puerile version of the noble parable of our Lord is here introduced, because it has been quoted in favour of the absurd theory held by some learned men, that our Lord often borrowed his observations and parables from the Jewish rabbins. Yet this Talmudical parable was not written till several hundred years after our Lord’s days, and bears upon it the most obvious character of plagiarism from the New Testament, but debased and spoiled by being accommodated to the poor style and feeble thoughts of some rabbinical doctor. It is, however, curious that the Jew has given precisely the same turn to the parable as some modern commentators, who make the reward to the labourers at the eleventh hour to rest upon the merit of their superior diligence, and the better spirit in which they engaged in their short service. So easily does Pharisaism invade both Jew and Gentile, and so difficult is it for man to submit to be dealt with in the way of pure grace and mercy.

V. 17. Mark 10:32; Luke 18:31.

Verse 17. And Jesus going up] From Jericho to Jerusalem, See Clarke “Matthew 19:15”.

Verses 17-19. Jesus took the twelve disciples apart in the way — See note on Mark 10:32-34. And said, The Son of man shall be betrayed, &c. — This is the sixth time that Jesus foretold his own sufferings; see John 2:19, 21; Matthew 16:21; 17:12, 22, 23; Luke 17:25; and the fifth time that he foretold his resurrection. And the particular manner in which he signifies how he should suffer; that the Jews should mock him, as if he were a fool; scourge him, as if he were a knave; spit upon him, (Mark 10:34,) to express their abhorrence of him as a blasphemer; and crucify him as a criminal slave, is a “remarkable proof of the extraordinary measure of the prophetic spirit which dwelt in him. For, humanly speaking, it was much more probable that he should have been privately assassinated, or stoned, as was before attempted, by some zealous transport of popular fury, than that he should have been thus solemnly condemned, and delivered up to crucifixion; a Roman punishment, with which we do not find that he had ever been threatened. Indeed, when the Jews condemned him for blasphemy, for which the punishment appointed in the law was stoning; and Pilate, at last, gave them a general permission to take him, and judge him according to their own law, (John 18:31; and 19:7,) it is wonderful they did not choose to stone him; but all this was done that the Scriptures might be fulfilled.” — Doddridge.

§ 106. — HIS SUFFERINGS AGAIN FORETOLD, 17-19.

17. Jesus going up to Jerusalem — Our Lord has been for some months in Perea, the country beyond, that is, east of Jordan, teaching, and working miracles, and laying the foundations of the kingdom of God. The time is at hand in which, by the shedding of blood, there must be the remission of sins. Jerusalem is the place where for ages the typical sacrifices had predicted the real sacrifice which was now to be made once for all. He therefore crosses the Jordan, and begins to bend his way toward the memorable city. Here commences what we consider the Seventh Period of his ministry. See Hist. Synopsis. Imagining that he is on his way to erect his kingdom at Jerusalem, Salome prefers her ambitious request for her two sons. The two blind men at Jericho hail him Son of David, and are cured. Zaccheus entertains him, and Jesus pursues his way. See note on ver. 34. Took the twelve disciples apart — Mark tells us that as they went their way Jesus went before them, and that they were amazed at his course and afraid for his boldness. At his last visit, at the feast of dedication, he had enraged the Jews, and their temper had by no means become mollified by subsequent events. Our Saviour leads the way, but his disciples reluctantly follow. He now stops, takes them aside, and gives them this third warning, more distinctly than either before, that he does indeed go to meet death. He reveals new points, and unfolds new facts. He will be delivered to the Gentiles; so that in the great transaction in which Jews and Gentiles are interested, Jews and Gentiles shall be actors. Then should follow the resurrection; and that resurrection should be on the third day.

Verse 17. Going up to Jerusalem, &c. — This was the last time of his going to this city; and St. Mark adds that the disciples “were amazed, and as they followed were afraid:” amazed at his boldness in going up again to Jerusalem, where the rage of the chief priests and rulers they knew was so extreme against him; and afraid of the consequences both to him and to themselves. Our Lord therefore takes the twelve apart from the other disciples, to show them that their fears were not groundless, and to point out to them that thus “all things written by the prophets concerning the Son of man should be accomplished,” Luke 18:31. The whole discourse is minutely prophetic, and shows that the scene of his sufferings was constantly, and in all its humiliations and most painful details, before his eyes. What stronger proof can we have that the death of Christ was voluntary? and if voluntary, it was then vicarious. How many particulars are here predicted!

1. That he should be betrayed;

2. Into the hands, not of the Roman governor, but of the chief priests and scribes, composing the great council;

3. That they should condemn him to death, under their law, as a blasphemer; yet,

4. That they should not stone him which was the Mosaic punishment, but should deliver him to the Gentiles, the Romans, to mock, and to scourge, and “to spit upon,” Mark 10:33, and to crucify, all which circumstances were most accurately fulfilled;

5. That on the third day he should rise again. St. Luke adds that “they understood none of these things; and this saying was hidden from them, neither knew they the things which were spoken.” They knew the meaning of the words, but probably thought that he was speaking in a kind of parable, and that the expressions carried with them a secret mystical meaning, to which as yet they had not the key. They apprehended, it is true, a powerful opposition, and great danger, but might suppose that this, when permitted to a certain extent, would only give occasion to their Master to display his power and to destroy his enemies. Yet they seem to have been agitated by very opposite feelings and views, rapidly succeeding each other, and producing both hope and fear; and in this state of mind were utterly disqualified to pay such an attention to the words of Christ as might have led to a clearer comprehension of his meaning, though he now only repeated what he had several times stated before, on the subject of his death, in the plainest terms. Still, however, in this perplexed state of mind they continued to follow him even to Jerusalem, and thereby proved the sincerity of their faith, and the strength of their honest and ardent attachment. The moral strength of the apostles is exhibited, perhaps the more forcibly, by that very infirmity of judgment which they displayed whenever the death of their Master was alluded to.

Verse 18. The Son of man shall be betrayed] Or, will be delivered up. This is the third time that our Lord informed his disciples of his approaching sufferings and death. This was a subject of the utmost importance, and it was necessary they should be well prepared for such an awful event.

Verses 17-19. Jesus took the twelve disciples apart in the way — See note on Mark 10:32-34. And said, The Son of man shall be betrayed, &c. — This is the sixth time that Jesus foretold his own sufferings; see John 2:19, 21; Matthew 16:21; 17:12, 22, 23; Luke 17:25; and the fifth time that he foretold his resurrection. And the particular manner in which he signifies how he should suffer; that the Jews should mock him, as if he were a fool; scourge him, as if he were a knave; spit upon him, (Mark 10:34,) to express their abhorrence of him as a blasphemer; and crucify him as a criminal slave, is a “remarkable proof of the extraordinary measure of the prophetic spirit which dwelt in him. For, humanly speaking, it was much more probable that he should have been privately assassinated, or stoned, as was before attempted, by some zealous transport of popular fury, than that he should have been thus solemnly condemned, and delivered up to crucifixion; a Roman punishment, with which we do not find that he had ever been threatened. Indeed, when the Jews condemned him for blasphemy, for which the punishment appointed in the law was stoning; and Pilate, at last, gave them a general permission to take him, and judge him according to their own law, (John 18:31; and 19:7,) it is wonderful they did not choose to stone him; but all this was done that the Scriptures might be fulfilled.” — Doddridge.

18. Go up to Jerusalem — The word up is naturally used of Jerusalem, as being situated, like many great ancient cities, upon high grounds. But the term was habitually used by the ancients of any capital or great central town, although, like Babylon, situated in a plain.

Verse 19. Deliver him to the Gentiles to mock] This was done by Herod and his Roman soldiers. See Luke 23:11.

To scourge, and to crucify] This was done by Pilate, the Roman governor. The punishment of the cross was Roman not Jewish; but the chief priests condemned him to it, and the Romans executed the sentence. How little did they know that they were, by this process, jointly offering up that sacrifice which was to make an atonement for the Gentiles and for the Jews; an atonement for the sin of the whole world? How often may it be literally said, The wrath of man shall praise thee!

Verses 17-19. Jesus took the twelve disciples apart in the way — See note on Mark 10:32-34. And said, The Son of man shall be betrayed, &c. — This is the sixth time that Jesus foretold his own sufferings; see John 2:19, 21; Matthew 16:21; 17:12, 22, 23; Luke 17:25; and the fifth time that he foretold his resurrection. And the particular manner in which he signifies how he should suffer; that the Jews should mock him, as if he were a fool; scourge him, as if he were a knave; spit upon him, (Mark 10:34,) to express their abhorrence of him as a blasphemer; and crucify him as a criminal slave, is a “remarkable proof of the extraordinary measure of the prophetic spirit which dwelt in him. For, humanly speaking, it was much more probable that he should have been privately assassinated, or stoned, as was before attempted, by some zealous transport of popular fury, than that he should have been thus solemnly condemned, and delivered up to crucifixion; a Roman punishment, with which we do not find that he had ever been threatened. Indeed, when the Jews condemned him for blasphemy, for which the punishment appointed in the law was stoning; and Pilate, at last, gave them a general permission to take him, and judge him according to their own law, (John 18:31; and 19:7,) it is wonderful they did not choose to stone him; but all this was done that the Scriptures might be fulfilled.” — Doddridge.

19. The Gentiles — The English word is from the Latin gens, a race. The Greek term eqnov, ethnos, is the word whence comes our heathen. The Jews from their own standpoint called other peoples the Gentiles, that is, the nations. Here it specifically designates the Romans. The parallel passage in Luke 18:33, 34, gives the fullest detail of our Lord’s words. But Luke adds: “This saying was hid from them; neither knew they the things which were spoken.” It was a striking instance of the influence of will over the understanding. They wished it otherwise, and would believe it otherwise than our Lord predicted. They saw, and heard, and imagined a great many things that seemed to contradict the natural import of the Lord’s prophecies. They declined, therefore, to accept their literal interpretation.

V. 20. Then came to him the mother of Zebedee's children-Considering what he had been just speaking, was ever any thing more unreasonable? Perhaps Zebedee himself was dead, or was not a follower of Christ. Mark 10:35.

Verse 20. The mother of Zebedee’s children] This was Salome.

Verses 20-23. Then came to him the mother of Zebedee’s children — Instigated, it seems, by them. See Mark 10:35. With her sons — James and John; worshipping him — That is, falling down before him; and desiring a certain thing of him, &c. — Considering what he had just been speaking, was ever any thing more unseasonable? See also chap. 18:1; Mark 9:34; where a similar spirit of ambition manifested itself among the disciples on a similar occasion, Christ having then also just foretold his sufferings. Grant that these my two sons may sit, &c., in thy kingdom — Still they expected a temporal kingdom. Jesus answered, Ye know not what ye ask — Ye are not aware what is implied in being advanced in my kingdom, and what is necessarily prerequired in order thereto. All who share in my kingdom must first share in my sufferings. Are you able and willing to do this? Both the expressions here used, the cup and the baptism, are to be understood of his sufferings and death. The like expressions were common among the Jews. They say unto him, We are able — Not knowing, it appears, what they said. And he saith unto them, Ye shall drink indeed of my cup — “Accordingly it is observable, that this James was the first of all the apostates who suffered martyrdom for Christ, Acts 12:2; and John was scourged by the Jews, Acts 5:40; and afterward banished by Domitian into the isle of Patmos, where he speaks of himself as a companion in Christ’s tribulation: (Revelation 1:9:) not to mention Tertullian’s tradition, that at Rome he was plunged into boiling oil; by which, it is said, instead of being destroyed, he was sensibly refreshed; nor what the pretended Prochorus says of the attempts made by some heretics to poison him, which is generally referred to in the pictures of this apostle, where the venom is ridiculously represented as coming out of the cup, in the form of a serpent, to signify, that the poison did not take effect.” — Doddridge. To sit on my right hand, &c., is not mine to give; but it shall be given, &c. — These words, but it shall be given, are not in the original, but are supplied, and that unnecessarily, by our translators. The original words, ouk estin emon dounai, all’ oiv htoimastai, should be rendered, It is not mine to give, unless to them for whom it is prepared of my Father; alla being here put for ei mh, as it is also Mark 9:8. That is, I can give the chief places in my kingdom to none but to those who, according to the immutable laws of my Father, are capable of occupying them. He applies to the glories of heaven what his disciples were so stupid as to understand of the glories of earth: but he does not deny that these are his to give. They are his to give in the strictest propriety, both as God, and as the Son of man. See John 10:28; Luke 22:29. He only asserts, that he gives them to none but those for whom they are originally prepared, namely, these glories, to those who endure to the end in the faith that worketh by love, and the chief places to them who are most eminent for their graces, according to the unalterable laws of the divine administration.

§ 107. — AMBITIOUS REQUEST OF SALOME FOR HER SONS, 20-28.

20. Mother of Zebedee’s children — The mother of Zebedee’s children was Salome; and the children were James and John, the beloved disciple. Their residence was at Bethsaida, on the shore of Lake Gennesaret. The father, though named, never appears in Gospel history after their discipleship; from which it is inferred that he was either dead or of an insignificant character. From the silent agreement of all the evangelists in thus leaving Zebedee in the background, Mr. Blunt, in his book on the Undesigned Coincidences of the Gospels, draws a very ingenious and forcible proof of the truth of Gospel history. The tacit consent that there was a Zebedee, who did indeed exist, but was of no sort of consequence to the history, except as the husband of Salome and the father of James and John, can be explained only on the ground of its actual truth. However faulty the conduct of Salome appears on this occasion, she manifested a true, undying love for the Saviour in the most trying times of his subsequent sufferings. She was not solely attracted to him by the ties of self-interest or hopes of royal bounty. She was among those who stood by him to the last at the cross, and among the earliest to embalm him at the grave. She listened to the testimony of the angel that he had risen, and was one of the women that saw the risen Saviour by the way, and bore the message to the disciples.

Came with her sons — Both mother and sons were inspired with a common ambition. Worshipping him — Doing him reverence as already a divine King, the Messiah. Her reverence is none the less profound from the fact that she comes to desire a royal favour.

Verse 20. The mother of Zebedee’s children. — Her name was Salome; and as her husband does not appear to have been a follower of Christ, she has been supposed to be a widow. Her sons were James and John, already two of the most favoured disciples, which might have emboldened the request. The mother alone has been censured for this ambition; but by referring to the account in Mark, her sons were as much engaged in the affair as herself, for it is there stated that they made the petition; meaning that they made it through their mother. This request Grotius naturally conjectures arose out of the promise just made to the apostles, of sitting on twelve thrones; and it may be added that as the imagery in that passage is taken from the sanhedrim, the request had the same reference; for on the right hand of the Nase, or president of the sanhedrim, sat the Ab Bethdin, or father of the court, and on the left the Hacam or sage. There was nothing therefore in the request of the sons of Zebedee inconsistent, in their view, with the general promise that the twelve apostles should sit upon twelve thrones; but they desired the two most elevated places, the two offices under Christ of the greatest dignity. The request proceeded from a criminal ambition.

V. 21. In thy kingdom-Still they expected a temporal kingdom.

Verse 21. Grant that these my two sons] James and John. See Mark 15:40. In the preceding chapter, Matthew 19:28, our Lord had promised his disciples, that they should sit on twelve thrones, judging the twelve tribes. Salome, probably hearing of this, and understanding it literally, came to request the chief dignities in this new government for her sons; and it appears it was at their instigation that she made this request, for Mark, Mark 10:35, informs us that these brethren themselves made the request, i.e. they made it through the medium of their mother. One on thy right hand, and the other on (THY) left] I have added the pronoun in the latter clause on the authority of almost every MS. and version of repute.

That the sons of Zebedee wished for ecclesiastical, rather than secular honours, may be thought probable, from the allusion that is made here to the supreme dignities in the great Sanhedrin. The prince of the Sanhedrin (HA-NASI) sat in the midst of two rows of senators or elders; on his right hand sat the person termed AB (the father of the Sanhedrin;) and on his left hand the CHACHAM, or sage. These persons transacted all business in the absence of the president. The authority of this council was at some periods very great, and extended to a multitude of matters both ecclesiastical and civil. These appear to have been the honours which James and John sought. They seem to have strangely forgot the lesson they had learned from the transfiguration.

Verses 20-23. Then came to him the mother of Zebedee’s children — Instigated, it seems, by them. See Mark 10:35. With her sons — James and John; worshipping him — That is, falling down before him; and desiring a certain thing of him, &c. — Considering what he had just been speaking, was ever any thing more unseasonable? See also chap. 18:1; Mark 9:34; where a similar spirit of ambition manifested itself among the disciples on a similar occasion, Christ having then also just foretold his sufferings. Grant that these my two sons may sit, &c., in thy kingdom — Still they expected a temporal kingdom. Jesus answered, Ye know not what ye ask — Ye are not aware what is implied in being advanced in my kingdom, and what is necessarily prerequired in order thereto. All who share in my kingdom must first share in my sufferings. Are you able and willing to do this? Both the expressions here used, the cup and the baptism, are to be understood of his sufferings and death. The like expressions were common among the Jews. They say unto him, We are able — Not knowing, it appears, what they said. And he saith unto them, Ye shall drink indeed of my cup — “Accordingly it is observable, that this James was the first of all the apostates who suffered martyrdom for Christ, Acts 12:2; and John was scourged by the Jews, Acts 5:40; and afterward banished by Domitian into the isle of Patmos, where he speaks of himself as a companion in Christ’s tribulation: (Revelation 1:9:) not to mention Tertullian’s tradition, that at Rome he was plunged into boiling oil; by which, it is said, instead of being destroyed, he was sensibly refreshed; nor what the pretended Prochorus says of the attempts made by some heretics to poison him, which is generally referred to in the pictures of this apostle, where the venom is ridiculously represented as coming out of the cup, in the form of a serpent, to signify, that the poison did not take effect.” — Doddridge. To sit on my right hand, &c., is not mine to give; but it shall be given, &c. — These words, but it shall be given, are not in the original, but are supplied, and that unnecessarily, by our translators. The original words, ouk estin emon dounai, all’ oiv htoimastai, should be rendered, It is not mine to give, unless to them for whom it is prepared of my Father; alla being here put for ei mh, as it is also Mark 9:8. That is, I can give the chief places in my kingdom to none but to those who, according to the immutable laws of my Father, are capable of occupying them. He applies to the glories of heaven what his disciples were so stupid as to understand of the glories of earth: but he does not deny that these are his to give. They are his to give in the strictest propriety, both as God, and as the Son of man. See John 10:28; Luke 22:29. He only asserts, that he gives them to none but those for whom they are originally prepared, namely, these glories, to those who endure to the end in the faith that worketh by love, and the chief places to them who are most eminent for their graces, according to the unalterable laws of the divine administration.

Ver. 21. Grant that these my two sons may sit on thy right and left hand. The rabbinical dream of a temporal kingdom filled the mind of this ambitious mother. Christ, by drinking of his cup, delicately hinted at higher promotion, namely, that of the cross. So worldly courtiers besiege the throne for promotions, and noble rank, when they have done nothing to merit distinction. What are such honours and rank, but elevations of contempt!

21. My two sons — James and John, with Peter, had been permitted to witness the transfiguration, and justly understood it to be an exhibition of Jesus in his royal glory as Messiah. They now perceive that he is going up to Jerusalem, and that the final crisis is approaching. They understand that somehow, through some terrible ordeal, he is to attain to the glorified kingdom which the transfiguration exhibited. Now, then, is the proper time to secure their elevated position in that new coming kingdom of glory. And who should more properly aspire to that position than those two disciples who had on so many occasions been distinguished by the Saviour’s particular preferences? Sit… right hand… left — Just as in the Sanhedrim, on each side of the high priest there sat the next highest dignitaries. In thy kingdom — In that transfiguration kingdom which thou art now going up to Jerusalem to assume. One at least of these brethren saw the Lord on his cross — on his right and left hand the crucified thieves. Bitter indeed must the remembrance of this ambitious prayer have been at that moment!

V. 22. Ye know not what is implied in being advanced in my kingdom, and necessarily prerequired thereto. All who share in my kingdom must first share in my sufferings. Are you able and willing to do this? Both these expressions, The cup, the baptism, are to be understood of his sufferings and death. The like expressions are common among the Jews.

Verse 22. Ye know not what ye ask.] How strange is the infatuation, in some parents, which leads them to desire worldly or ecclesiastical honours for their children! He must be much in love with the cross who wishes to have his child a minister of the Gospel; for, if he be such as God approves of in the work, his life will be a life of toil and suffering; he will be obliged to sip, at least, if not to drink largely, of the cup of Christ. We know not what we ask, when, in getting our children into the CHURCH, we take upon ourselves to answer for their CALL to the sacred office, and for the salvation of the souls that are put under their care. Blind parents! rather let your children beg their bread than thrust them into an office to which God has not called them; and in which they will not only ruin their souls, but be the means of damnation to hundreds; for if God has not sent them, they shall not profit the people at all.

And to be baptized with the baptism that I am baptized, &c.] This clause in this, and the next verse, is wanting in BDL, two others, (7 more in Matthew 20:23,) Coptic, Sahidic, Ethiopic, Mr. WHEELOCK’S Persic, Vulgate, Saxon, and all the Itala, except two. Grotius, Mill, and Bengel, think it should be omitted, and Griesbach has left it out of the text in both his editions. It is omitted also by Origen, Epiphanius, Hilary, Jerome, Ambrose, and Juvencus. According to the rules laid down by critics to appreciate a false or true reading, this clause cannot be considered as forming a part of the sacred text. It may be asked, Does not drink of my cup, convey the same idea? Does the clause add any thing to the perspicuity of the passage? And, though found in many good MSS., is not the balance of evidence in point of antiquity against it? Baptism among the Jews, as it was performed in the coldest weather, and the persons were kept under water for some time, was used not only to express death, but the most cruel kind of death. See Lightfoot. As to the term cup, it was a common figure, by which they expressed calamities, judgments, desolation, &c.

They say unto him, We are able.] Strange blindness! You can? No: one drop of this cup would sink you into utter ruin, unless upheld by the power of God. However, the man whom God has appointed to the work he will preserve in it.

Verses 20-23. Then came to him the mother of Zebedee’s children — Instigated, it seems, by them. See Mark 10:35. With her sons — James and John; worshipping him — That is, falling down before him; and desiring a certain thing of him, &c. — Considering what he had just been speaking, was ever any thing more unseasonable? See also chap. 18:1; Mark 9:34; where a similar spirit of ambition manifested itself among the disciples on a similar occasion, Christ having then also just foretold his sufferings. Grant that these my two sons may sit, &c., in thy kingdom — Still they expected a temporal kingdom. Jesus answered, Ye know not what ye ask — Ye are not aware what is implied in being advanced in my kingdom, and what is necessarily prerequired in order thereto. All who share in my kingdom must first share in my sufferings. Are you able and willing to do this? Both the expressions here used, the cup and the baptism, are to be understood of his sufferings and death. The like expressions were common among the Jews. They say unto him, We are able — Not knowing, it appears, what they said. And he saith unto them, Ye shall drink indeed of my cup — “Accordingly it is observable, that this James was the first of all the apostates who suffered martyrdom for Christ, Acts 12:2; and John was scourged by the Jews, Acts 5:40; and afterward banished by Domitian into the isle of Patmos, where he speaks of himself as a companion in Christ’s tribulation: (Revelation 1:9:) not to mention Tertullian’s tradition, that at Rome he was plunged into boiling oil; by which, it is said, instead of being destroyed, he was sensibly refreshed; nor what the pretended Prochorus says of the attempts made by some heretics to poison him, which is generally referred to in the pictures of this apostle, where the venom is ridiculously represented as coming out of the cup, in the form of a serpent, to signify, that the poison did not take effect.” — Doddridge. To sit on my right hand, &c., is not mine to give; but it shall be given, &c. — These words, but it shall be given, are not in the original, but are supplied, and that unnecessarily, by our translators. The original words, ouk estin emon dounai, all’ oiv htoimastai, should be rendered, It is not mine to give, unless to them for whom it is prepared of my Father; alla being here put for ei mh, as it is also Mark 9:8. That is, I can give the chief places in my kingdom to none but to those who, according to the immutable laws of my Father, are capable of occupying them. He applies to the glories of heaven what his disciples were so stupid as to understand of the glories of earth: but he does not deny that these are his to give. They are his to give in the strictest propriety, both as God, and as the Son of man. See John 10:28; Luke 22:29. He only asserts, that he gives them to none but those for whom they are originally prepared, namely, these glories, to those who endure to the end in the faith that worketh by love, and the chief places to them who are most eminent for their graces, according to the unalterable laws of the divine administration.

Ver. 22. Are ye able — to be baptized with the baptism that I am baptized with? Baptism here is figuratively understood for being plunged into sorrows and afflictions. The cup likewise implies persecution and death, though it sometimes signifies also religious joy. I will take the cup of salvation, and call upon the name of the Lord. Psalm 94. It signifies affluence and wealth; hence Babylon is called a golden cup. Jeremiah 51:7. It signifies in short the dregs of vengeance which God forces the wicked to drink. Psalms 75:8Psalm 75:8. This mother was therefore premature in seeking honour for her sons. No man is crowned till he has first fought and conquered. Hence Jesus supplied her defect by referring to persecution and martyrdom; for the thrones in heaven are prepared for those only who conquer in the fight.

22. Ye know not what ye ask — How often is it that our desires, and perhaps even our prayers, would ruin ourselves if granted. Hence Christians are generally, with much justice, careful how they specify before God in prayer the particular blessing they desire. They may in their ignorance ask things that God sees not best. So the prayer of Salome and her children was a prayer for unfitting objects lying in an imaginary future. Are ye able to drink — To attain an important place in my ascension glory would require an immediate suffering of my cross; are ye able to encounter it? The half unconscious yet presumptuous reply, “We are able,” was no doubt uttered under the impression that the struggle was to take place at Jerusalem, in which, perhaps, they were to fight by his side, and they profess themselves willing for the trial. Drink of the cup — A common image in the Bible, especially for encountering any bitter trial or suffering. So our Lord himself prayed: “Let this cup pass from me.” Matthew 26:42. Baptized with the baptism that I am — It utterly mistakes the force of this expression to make it mean immersed with the immersion that I am immersed with. To be baptized by suffering is to be purified with suffering. It is more nearly cognate to the baptism by fire than by water. Suffering purified and consecrated the Saviour to his glorified royalty. So was Isaiah baptized with the touch of fire; that is, purified and consecrated to his prophetic office. And so the Saviour asked of these ambitious brothers whether they were able to undergo the same terrible purgation to be consecrated to the same glorification. We are able — Not ignobly did these two sons of Zebedee fulfil this daring profession. James early underwent the “baptism of blood” by martyrdom at the hand of Herod. Acts 12:1. John indeed survived all the apostles; but all antiquity ascribes to him the glory of living in the spirit of heroic martyrdom. But this present expression, “We are able,” was simply the language of human firmness apart from the divine aid. and therefore deeply defective, compared with the Christian heroism of these holy apostles after the pentecostal day.

Verse 22. Ye know not what ye ask. — This not only reproves the request itself, but intimates that they were ignorant of the true nature of his kingdom, where the highest eminence was that of the severest labours and the most painful sufferings. Christ himself obtained not his crown by wars and victories, but by shame and death.

To drink of my cup. — It was anciently the custom, at great entertainments, for the governor of the feast to appoint to each of his guests the kind and proportion of wine which they were to drink, and to assign to every one his cup. Hence, both in sacred and profane writers the cup is metaphorically used for the portion of good or evil that befalls men in life; but is more frequently used to express an evil or afflictive lot. The allusion in some passages appears to be to the impoisoned cup given to malefactors. “Behold, they whose judgment was not to drink of the cup have assuredly drunken; and art thou he that shall altogether go unpunished? Thou shalt not go unpunished, but thou shalt surely drink of it,” Jeremiah 49:12. “O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury, thou hast drunken the dregs of the cup of trembling, and wrung them out,” Isaiah 51:17.

Baptized with the baptism, &c. — The being immersed and overwhelmed with waters is a frequent metaphor, in all languages, to express the rush of successive troubles. — This repetition of the same term is not peculiar to the Hebrew style, but is found also in the ancient Greek writers. Griesbach leaves out this clause respecting baptism from his text; but it is found in the greater number of MSS., and not only coincides with the context, but is found in the parallel place, Mark 10:38, where he retains it. We are able. — How rashly this was said appears from the sequel, when they all forsook him and fled.

V. 23. But to sit on my right hand-Christ applies to the glories of heaven, what his disciples were so stupid as to understand of the glories of earth. But he does not deny that this is his to give. It is his to give in the strictest propriety, both as God, and as the Son of man. He only asserts, that he gives it to none but those for whom it is originally prepared; namely, those who endure to the end in the faith that worketh by love.

Verse 23. Is not mine to give, but it shall be given to them for whom it is prepared of my Father.] The common translation, in which the words, it shall be given to them; are interpolated by our translators, utterly changes and destroys the meaning of the passage. It represents Christ (in opposition to the whole Scriptures) as having nothing to do in the dispensing of rewards and punishments; whereas, our Lord only intimates that, however partial he may be to these two brethren, yet seats in glory can only be given to those who are fitted for them. No favour can prevail here; the elevated seat is for him who is filled with the fulness of God. The true construction of the words is this:-ouk estin emon dounai, all~ oiv htoimustai upo tou atrov mou, To sit on my right hand and on my left, is not mine to give, except to them for whom it is prepared of my Father. According to the prediction of Christ, these brethren did partake of his afflictions: James was martyred by Herod, Acts 12:2; and John was banished to Patmos, for the testimony of Christ, Revelation 1:9.

Verses 20-23. Then came to him the mother of Zebedee’s children — Instigated, it seems, by them. See Mark 10:35. With her sons — James and John; worshipping him — That is, falling down before him; and desiring a certain thing of him, &c. — Considering what he had just been speaking, was ever any thing more unseasonable? See also chap. 18:1; Mark 9:34; where a similar spirit of ambition manifested itself among the disciples on a similar occasion, Christ having then also just foretold his sufferings. Grant that these my two sons may sit, &c., in thy kingdom — Still they expected a temporal kingdom. Jesus answered, Ye know not what ye ask — Ye are not aware what is implied in being advanced in my kingdom, and what is necessarily prerequired in order thereto. All who share in my kingdom must first share in my sufferings. Are you able and willing to do this? Both the expressions here used, the cup and the baptism, are to be understood of his sufferings and death. The like expressions were common among the Jews. They say unto him, We are able — Not knowing, it appears, what they said. And he saith unto them, Ye shall drink indeed of my cup — “Accordingly it is observable, that this James was the first of all the apostates who suffered martyrdom for Christ, Acts 12:2; and John was scourged by the Jews, Acts 5:40; and afterward banished by Domitian into the isle of Patmos, where he speaks of himself as a companion in Christ’s tribulation: (Revelation 1:9:) not to mention Tertullian’s tradition, that at Rome he was plunged into boiling oil; by which, it is said, instead of being destroyed, he was sensibly refreshed; nor what the pretended Prochorus says of the attempts made by some heretics to poison him, which is generally referred to in the pictures of this apostle, where the venom is ridiculously represented as coming out of the cup, in the form of a serpent, to signify, that the poison did not take effect.” — Doddridge. To sit on my right hand, &c., is not mine to give; but it shall be given, &c. — These words, but it shall be given, are not in the original, but are supplied, and that unnecessarily, by our translators. The original words, ouk estin emon dounai, all’ oiv htoimastai, should be rendered, It is not mine to give, unless to them for whom it is prepared of my Father; alla being here put for ei mh, as it is also Mark 9:8. That is, I can give the chief places in my kingdom to none but to those who, according to the immutable laws of my Father, are capable of occupying them. He applies to the glories of heaven what his disciples were so stupid as to understand of the glories of earth: but he does not deny that these are his to give. They are his to give in the strictest propriety, both as God, and as the Son of man. See John 10:28; Luke 22:29. He only asserts, that he gives them to none but those for whom they are originally prepared, namely, these glories, to those who endure to the end in the faith that worketh by love, and the chief places to them who are most eminent for their graces, according to the unalterable laws of the divine administration.

Ver. 23. To sit on my right hand and on my left, is not mine to give. The Vulgate reads, dare vobis, to give to you; but it shall be given to them for whom it is prepared of my Father: ouk estin emon dounai, all’oiv htoimastai upo tou patrov mou. As our Saviour says, “To him that overcometh will I grant to sit down with me on my throne, even as I also overcame, and am sat down with my Father on his throne.” Revelation 3:20. Perhaps it has been overlooked, that alla is equivalent here to ei mh, save or except. Then the sense will be, that those thrones were not his to give, except to those for whom they were prepared. A just reproof to the two disciples for asking favours, as elsewhere by their mother, for which, as yet, they were by no means prepared.

23. Ye shall — Ye shall undergo sufferings patterned after mine. Not mine to give — As a matter of present favour, apart from the divine plan of human redemption. To them — The faithful believers. For whom — Upon condition of their faith, it is prepared, in the plan of salvation, of my Father. The kingdom of heaven is a reward, prepared by God for his faithful children. The assignment of its abodes is fixed by the laws of the kingdom itself. It was not, therefore, to be settled by Christ on mere human favour, as caprice or affection might dictate. So, though he loved the rich young ruler who asked the mode of earning eternal life, he could not therefore save him.

Verse 23. Ye shall indeed drink, &c. — Both were to endure afflictions for the truth’s sake, and thus to drink of the same cup and be baptized with the same baptism, though in a lower measure; for the sufferings of Christ were in themselves, as in their design, peculiar to himself. They drank of the same cup, but he drained its bitterness. James, the brother of John, was put to death by Herod; and John, beside the ordinary persecutions which he endured with his brethren, was banished into Patmos.

It is not mine to give, but it shall be given to them for whom it is prepared of my Father. — The words “it shall be given,” are not in the Greek, and have been unhappily supplied by our translators, as though there had been an ellipsis. But ouk estin emon dounai, all’ oiv htoimastai upo tou patrov mou, is to be rendered, is not mine to give, except to them for whom it is prepared by my Father; alla, but, being used for ei mh, except. Thus ei mh, in Matthew 17:8, is expressed by alla in the parallel place, Mark 9:8: “they saw no man,” alla, “save,” except Jesus only. It is worthy remark, that in few of our English translations of the Bible, before that of King James, are there any supplied words. The Bishops’ Bible has, “is not mine to give but to them for whom it is prepared of my Father.” — Thus the meaning is obvious; the passage neither states that the Son had no power to dispose of the honours of his own kingdom, nor that eternal glory is to be given only to the elect, chosen by the Father in Christ from the foundation of the world; but simply that Christ had no power, as Salome and her sons supposed, to grant the honours of his kingdom on the principle of favouritism, or from the interest which Salome might have in his regards from her assiduous attendance upon him, and ministering to him, or from the affection which might be thought to arise from the natural relationship between him and James and John, who are called the brothers of our Lord; but that he administers all the affairs of his kingdom, and assigns its offices and rewards, in perfect conformity to the will and counsels of the Father. Between the persons of the ever blessed Trinity there is a perfect consent, and the laws by which they will distribute the rewards of heaven are revealed. For it is to the final honours of eternity that our Lord must be considered as referring; since we know the fact that no superiority of one or a few was established among the apostles on earth. — But at his second coming he will reward every man according as his work shall be. The highest dignities are therefore prepared for those who are by holiness, zeal, and labour, best prepared for them. Thus is both the favouritism of earthly attachments, which might be supposed to exist between our Lord and Salome and her sons, and that which is supposed to arise from an eternal election of persons to eternal glory, equally shut out. The rule of distribution is fixed: he that by diligent “occupation” of his Lord’s goods makes his five “pounds gain ten pounds,” shall have “authority over ten cities.”

Verse 24. When the ten heard it, they were moved] The ambition which leads to spiritual lordship is one great cause of murmurings and animosities in religious societies, and has proved the ruin of the most flourishing Churches in the universe.

Verses 24-28. And when the ten heard it — It is likely they overheard the conversation; they were moved with indignation — Being not only equally desirous, but in their opinion equally deserving of the principal posts, they took it exceedingly amiss that Zebedee’s sons should have been so arrogant, and, it seems, expressed their resentment in words. But Jesus called them unto him, &c. — Jesus, being solicitous to cure that pride which made some of them ambitious and others jealous, called them unto him, and told them that his kingdom was not, as they imagined, of the same nature with the kingdoms of this world; and that the greatness of his disciples was not like the greatness of secular princes, which consists in reigning over others with absolute and despotic sway; but that the greatness of his disciples would consist in doing men all the good they possibly could by a continued course of humble laborious services, in imitation of their Master, whose greatness consisted, not in being ministered to by men, but in ministering to them as a servant, by healing the sick, feeding the hungry, instructing the ignorant, and laying down his life a ransom for the sins of many. This being the highest dignity in Christ’s kingdom, he might well tell the two brothers that they did not know what they were asking, when they begged the honour of filling the highest station in it. See Macknight.

24. The ten… with indignation — The same emulation that prompted the two to ask prompted the ten to be angry. Our Lord soothed their jealousy by assuring them that in his kingdom there were no lordships.

Verse 24. Were moved with indignation. — St. Mark says, “were much displeased,” a strong emotion of anger having been excited in their minds; which our Lord calmly and with impressive dignity restrains by calling them unto him, and teaching them all a lesson of the deepest wisdom as well as piety, and which, if observed, would banish all ambition and all contentions from among the disciples of Christ for ever.

V. 25. Ye know that the princes of the Gentiles lord it over them-And hence you imagine, the chief in my kingdom will do as they: but it will be quite otherwise.

Verse 25. Exercise dominion-and-exercise authority upon them.] They tyrannized and exercised arbitrary power over the people. This was certainly true of the governments in our Lord’s time, both in the east and in the west. I have endeavoured to express, as nearly as possible, the meaning of the two Greek verbs, katakurieuousin, and katexousiazousin; and those who understand the genius of the language will perceive that I have not exhausted their sense, however some may think that no emphasis was intended, and that these compound verbs are used for the simple kurieuein, and exousiazein. See Wakefield and Rosenmuller. The government of the Church of Christ is widely different from secular governments. It is founded in humility and brotherly love: it is derived from Christ, the great Head of the Church, and is ever conducted by his maxims and spirit. When political matters are brought into the Church of Christ, both are ruined. The Church has more than once ruined the State; the State has often corrupted the Church: it is certainly for the interests of both to be kept separate. This has already been abundantly exemplified in both cases, and will continue so to be, over the whole world, wherever the Church and State are united in secular matters.

Verses 24-28. And when the ten heard it — It is likely they overheard the conversation; they were moved with indignation — Being not only equally desirous, but in their opinion equally deserving of the principal posts, they took it exceedingly amiss that Zebedee’s sons should have been so arrogant, and, it seems, expressed their resentment in words. But Jesus called them unto him, &c. — Jesus, being solicitous to cure that pride which made some of them ambitious and others jealous, called them unto him, and told them that his kingdom was not, as they imagined, of the same nature with the kingdoms of this world; and that the greatness of his disciples was not like the greatness of secular princes, which consists in reigning over others with absolute and despotic sway; but that the greatness of his disciples would consist in doing men all the good they possibly could by a continued course of humble laborious services, in imitation of their Master, whose greatness consisted, not in being ministered to by men, but in ministering to them as a servant, by healing the sick, feeding the hungry, instructing the ignorant, and laying down his life a ransom for the sins of many. This being the highest dignity in Christ’s kingdom, he might well tell the two brothers that they did not know what they were asking, when they begged the honour of filling the highest station in it. See Macknight.

Ver. 25-28. Ye know that the princes of the gentiles exercise dominion, monarchical sovereignty, over their subjects. Their governments were mostly of a martial character, and no man durst disobey: obedience was chiefly prompted by fear. But the church is a voluntary association of persons, intending to help one another in piety and usefulness. The whole of their religious obligation is a reasonable service. The church is a family, and the pastor must be paternal, guiding the affairs of a great house. He must love the souls committed to his care, and always seek their good. That man is to be venerated, who can keep his flock in peace for forty years.

25. Princes of the Gentiles — Especially of the Romans. Exercise dominion — Authority for authority’s sake. Obtain power to enjoy power. They exercise dominion to gratify their love of rule.

Verse 25. Exercise dominion over them, &c. — This passage sufficiently shows that Christ’s “kingdom is not of this world;” that is, it is not conformed, either in its SPIRIT, END, or FORM, to the civil governments established among men. It does not, however, follow from these words, that his Church is without government, or that it has not officers who are commissioned by him to bear rule. This conclusion would be contrary to his own act; for he gave “thrones” to his apostles, and appointed them to “judge,” govern, preside over “the twelve tribes” of the spiritual Israel. See note Matthew 19:28. They too appointed presbyters or elders, to teach and enforce the laws of Christ in the Church, to “reprove the unruly,” and to reject obstinate offenders from the communion of saints. The meaning must therefore be collected from the occasion; and as it is clear that the request of the sons of Zebedee arose out of the notion, more or less still retained by all the apostles, that the kingdom of Christ, however spiritual in some respects it might be, yet, nevertheless, was to be embodied in the form of a civil government over the Jewish nation, so that it should regain its independence, and be ranked again among the kingdoms of the world; our Lord’s words oppose this earthly notion, by declaring that in his kingdom there should be no such dominion or authority as the princes and great men, the arcontev, and the megaloi, of the Gentiles, the splendour and power of whose governments they envied, exercised among their subjects. Those who take the compound verbs, kakakurieuw, and tetexousiazw, to have more force than the same verbs in their simple form, suppose them to indicate the tyrannical and arbitrary power which the Gentile rulers usually exercised; but they do not seem to have considered that the fair inference from this would be, that the same KIND of dominion and authority might, for any thing our Lord says to the contrary, be set up in the Christian Church, provided it were not carried to the extent of severity; in other words, that the same kind of coercion and compulsion might be applied to spiritual matters as to those of civil life. — But the fact is, not only that these verbs, in their compound form, are frequently used in no stronger sense than when simple; but that St. Luke, in the parallel place, Luke 22:25, uses them only in the simple form to express the very same thing, which is decisive of the question. It is not, therefore, merely the DEGREE but the KIND of dominion exercised by the princes of the Gentiles in their kingdoms, which our Lord excludes from his Church. And when it is considered that the government which Christ and his apostles have established in the Church is wholly adapted to it as a spiritual society, and consists, —

1. In direction;

2. In brotherly reproof when a fault has been committed;

3. In faithful but patient admonition when it is persisted in; and,

4. In exclusion from the table of the Lord, the visible sign of communion, but with no infliction of civil disabilities or penalties; — nothing is more different in kind than this species of government from that exercised in a civil community, and which in its mildest form must accomplish its ends by the threat or by the actual infliction of fines, imprisonments, or corporal chastisement. By virtue of this power operating upon the fears of men, civil rulers acquire authority, and effect the ends of the institution of civil government. But it shall not be so among you; you are to obtain authority in the Churches, and to effect the ends of their institution, by MORAL influence: whosoever will be great among you, let him be your minister, diakonov, coadjutor or helper; and whosoever will be chief among you, let him be your servant, doulov, or, as St. Mark expresses it, “servant of all.” In this passage our Lord, according to the style frequently used by the Hebrews, expresses himself in parallelisms, where the second clause is exegetical of the preceding one, with which it corresponds, and expresses the idea with greater force.

V. 26. Your minister-That is, your servant. Matthew 23:11.

Verse 26. It shall not be so among you] Every kind of lordship and spiritual domination over the Church of Christ, like that exercised by the Church of Rome, is destructive and anti-christian.

Your minister] Or, deacon, diakonov. I know no other word which could at once convey the meaning of the original, and make a proper distinction between it and doulov, or servant, in Matthew 20:27. The office of a deacon, in the primitive Church, was to serve in the agapæ, or love feasts, to distribute the bread and wine to the communicants; to proclaim different parts and times of worship in the churches; and to take care of the widows, orphans, prisoners, and sick, who were provided for out of the revenues of the Church. Thus we find it was the very lowest ecclesiastical office. Deacons were first appointed by the apostles, Acts 6:1-6; they had the care of the poor, and preached occasionally.

Verses 24-28. And when the ten heard it — It is likely they overheard the conversation; they were moved with indignation — Being not only equally desirous, but in their opinion equally deserving of the principal posts, they took it exceedingly amiss that Zebedee’s sons should have been so arrogant, and, it seems, expressed their resentment in words. But Jesus called them unto him, &c. — Jesus, being solicitous to cure that pride which made some of them ambitious and others jealous, called them unto him, and told them that his kingdom was not, as they imagined, of the same nature with the kingdoms of this world; and that the greatness of his disciples was not like the greatness of secular princes, which consists in reigning over others with absolute and despotic sway; but that the greatness of his disciples would consist in doing men all the good they possibly could by a continued course of humble laborious services, in imitation of their Master, whose greatness consisted, not in being ministered to by men, but in ministering to them as a servant, by healing the sick, feeding the hungry, instructing the ignorant, and laying down his life a ransom for the sins of many. This being the highest dignity in Christ’s kingdom, he might well tell the two brothers that they did not know what they were asking, when they begged the honour of filling the highest station in it. See Macknight.

Ver. 25-28. Ye know that the princes of the gentiles exercise dominion, monarchical sovereignty, over their subjects. Their governments were mostly of a martial character, and no man durst disobey: obedience was chiefly prompted by fear. But the church is a voluntary association of persons, intending to help one another in piety and usefulness. The whole of their religious obligation is a reasonable service. The church is a family, and the pastor must be paternal, guiding the affairs of a great house. He must love the souls committed to his care, and always seek their good. That man is to be venerated, who can keep his flock in peace for forty years.

26. Shall not be so among you — Our Lord does not here mean that there shall be no orders in the Christian Church, or even in heaven. But these Church orders are founded on the principle of service rather than lordship. The officer of the Church is truly the servant of the Church; and if he exercise authority from any other motive he is guilty of worldly ambition. He is repeating the misdoing of James and John.

Verse 27. Your servant] doulov the lowest secular office, as deacon was the lowest ecclesiastical office: doulov is often put for slave. From these directions of our Lord, we may easily discern what sort of a spirit his ministers should be of. 1. A minister of Christ is not to consider himself a lord over Christ’s flock. 2. He is not to conduct the concerns of the Church with an imperious spirit. 3. He is to reform the weak, after Christ’s example, more by loving instruction than by reproof or censure. 4. He should consider that true apostolic greatness consists in serving the followers of Christ with all the powers and talents he possesses. 5. That he should be ready, if required, to give up his life unto death, to promote the salvation of men.

Verses 24-28. And when the ten heard it — It is likely they overheard the conversation; they were moved with indignation — Being not only equally desirous, but in their opinion equally deserving of the principal posts, they took it exceedingly amiss that Zebedee’s sons should have been so arrogant, and, it seems, expressed their resentment in words. But Jesus called them unto him, &c. — Jesus, being solicitous to cure that pride which made some of them ambitious and others jealous, called them unto him, and told them that his kingdom was not, as they imagined, of the same nature with the kingdoms of this world; and that the greatness of his disciples was not like the greatness of secular princes, which consists in reigning over others with absolute and despotic sway; but that the greatness of his disciples would consist in doing men all the good they possibly could by a continued course of humble laborious services, in imitation of their Master, whose greatness consisted, not in being ministered to by men, but in ministering to them as a servant, by healing the sick, feeding the hungry, instructing the ignorant, and laying down his life a ransom for the sins of many. This being the highest dignity in Christ’s kingdom, he might well tell the two brothers that they did not know what they were asking, when they begged the honour of filling the highest station in it. See Macknight.

Ver. 25-28. Ye know that the princes of the gentiles exercise dominion, monarchical sovereignty, over their subjects. Their governments were mostly of a martial character, and no man durst disobey: obedience was chiefly prompted by fear. But the church is a voluntary association of persons, intending to help one another in piety and usefulness. The whole of their religious obligation is a reasonable service. The church is a family, and the pastor must be paternal, guiding the affairs of a great house. He must love the souls committed to his care, and always seek their good. That man is to be venerated, who can keep his flock in peace for forty years.

27. Will be chief — The only superiority here to be sought is superiority in labours and sufferings for the common good. If any would be great let him be the greatest servant.

Verse 28. A ransom for many.] autron anti pollwn, or a ransom instead of many,-one ransom, or atonement, instead of the many prescribed in the Jewish law. Mr. Wakefield contends for the above translation, and with considerable show of reason and probability. The word lutron is used by the Septuagint for the Hebrew פדיונ, pidion, the ransom paid for a man’s life: see Exodus 21:30; Numbers 3:49-51; and lutra is used Numbers 35:31, where a satisfaction (Hebrew rpk copher, an atonement) for the life of a murderer is refused. The original word is used by Lucian in exactly the same sense, who represents Ganymede promising to sacrifice a ram to Jupiter, lutron uper emou, as a ransom for himself, provided he would dismiss him. The whole Gentile world, as well as the Jews, believed in vicarious sacrifices. Virgil, Æn. v. 85, has nearly the same words as those in the text. “UNUM PRO MULTIS dabitur CAPUT,”-One man must be given for many. Jesus Christ laid down his life as a ransom for the lives and souls of the children of men. In the Codex Bezæ, and in most of the Itala, the Saxon, and one of the Syriac, Hilary, Leo Magnus, and Juvencus, the following remarkable addition is found; “But seek ye to increase from a little, and to be lessened from that which is great. Moreover, when ye enter into a house, and are invited to sup, do not recline in the most eminent places, lest a more honourable than thou come after, and he who invited thee to supper come up to thee and say, Get down yet lower; and thou be put to confusion. But if thou sit down in the lowest place, and one inferior to thee come after, he who invited thee to supper will say unto thee, Go and sit higher: now this will be advantageous to thee.” This is the largest addition found in any of the MSS., and contains not less than sixty words In the original, and eighty-three in the Anglo-Saxon. It may be necessary to remark, that Mr. Marshall, in his edition of the Gothic and Saxon Gospels, does not insert these words in the text, but gives them, p. 496 of his observations. This addition is at least as ancient as the fourth century, for it is quoted by Hilary, who did not die till about A. D. 367.

Verses 24-28. And when the ten heard it — It is likely they overheard the conversation; they were moved with indignation — Being not only equally desirous, but in their opinion equally deserving of the principal posts, they took it exceedingly amiss that Zebedee’s sons should have been so arrogant, and, it seems, expressed their resentment in words. But Jesus called them unto him, &c. — Jesus, being solicitous to cure that pride which made some of them ambitious and others jealous, called them unto him, and told them that his kingdom was not, as they imagined, of the same nature with the kingdoms of this world; and that the greatness of his disciples was not like the greatness of secular princes, which consists in reigning over others with absolute and despotic sway; but that the greatness of his disciples would consist in doing men all the good they possibly could by a continued course of humble laborious services, in imitation of their Master, whose greatness consisted, not in being ministered to by men, but in ministering to them as a servant, by healing the sick, feeding the hungry, instructing the ignorant, and laying down his life a ransom for the sins of many. This being the highest dignity in Christ’s kingdom, he might well tell the two brothers that they did not know what they were asking, when they begged the honour of filling the highest station in it. See Macknight.

Ver. 25-28. Ye know that the princes of the gentiles exercise dominion, monarchical sovereignty, over their subjects. Their governments were mostly of a martial character, and no man durst disobey: obedience was chiefly prompted by fear. But the church is a voluntary association of persons, intending to help one another in piety and usefulness. The whole of their religious obligation is a reasonable service. The church is a family, and the pastor must be paternal, guiding the affairs of a great house. He must love the souls committed to his care, and always seek their good. That man is to be venerated, who can keep his flock in peace for forty years.

28. Give his life — Even as the Son of man showed himself greatest of all by the greatest sufferings and sacrifices of all. Give his life a ransom — An atonement — an atonement by death, an atonement by substitution — is here briefly but powerfully expressed. The Saviour will give his life as a ransom for the souls of many. Now a ransom is always a substitute. The price paid is put in the place of the bondage of the ransomed person. If a sum be paid to ransom a slave, the money goes to the master, in the place of the slave’s servitude. If the ransom goes to redeem a captive, the ransom is placed to the conqueror, in the room of the captive. If a Damon gives his life to ransom Pythias from the scaffold, Damon’s death is the substitute for Pythias’s death. And so if Christ’s death be given to ransom sinners from death, his death must be a substitute for their death. He dies in their stead. His death is temporal, and theirs is eternal. So that if they by faith accept his death in place of their own, they may be saved from that impending doom.

Verse 28. Even as the Son of man came not to be ministered unto, &c. — Wsper, in the same manner as, the Son of man came not into the world to exercise power and dominion, to rule over men and to be served by them; but by laborious and unintermitted application, by “going about doing good,” to serve and benefit them.

And to give his life a ransom for many. — The doctrine of the atonement, the great foundation and top stone of the Christian system, is here most clearly laid down. That which was given by Christ was his life, upon that great principle which runs through all the dispensations of revealed religion, that, without the shedding of blood, there is no remission: that which man had forfeited by his sin was life; “for the wages of sin is death;” and that which alone could free him from this penalty was the substitution of a NOBLER LIFE in place of his own, to which all the sacrifices of animal life under the patriarchal and Mosaic dispensations looked forward as instituted types. Christ is said to GIVE his life; which not only intimates that his sufferings and death were voluntarily undergone, but that he had a power over the disposal of his life which no merely human being is invested with. “I have power to lay down my life, and I have power to take it again,” are words which no man but our Lord ever used; and they prove that his humanity was impersonated in a higher nature, possessing a sovereign authority, and having life and death at command. The precise nature of the act by which Christ, who might have prevented it, submitted to die, is expressed by the term lutron, a ransom, or price of redemption, whether from death, captivity, or any other state of misery. In the Septuagint it generally corresponds with the Hebrew rpk, which signifies a piacular sacrifice; in which sense it, or some word derived from it, is constantly used in the New Testament with reference to the death of Christ. “In whom we have redemption, thn apolutrwsin, through his blood,” Ephesians 1:7. “Ye were not redeemed, elutrwqhte, with corruptible things, as silver and gold; but with the precious blood of Christ, as of a LAMB without blemish and without spot.” Thus that deliverance of man from sin, misery, and all other consequences of his apostacy from God, which constitutes our redemption by Christ, is not granted without a consideration as an act of mere prerogative. The ransom, the redemption price, was exacted and paid; one thing was given for another, — “the precious blood” of Christ, “as of a lamb,” that is to say sacrificially offered for captive and condemned men. In this manner, “he gave himself a ransom, antilutron, for all,” so that there is no farther satisfaction or price to be paid by any.

For many. — Here anti signifies not merely for the benefit of many, but in their stead, in their place, which is the strong and original sense of this preposition, as in the following passages: — 2 Samuel 18:33, “Would to God I had died, anti sou, for thee,” in thy stead. “Archelaus did reign in Judea, anti, in the room of, his father Herod.” “If he ask a fish, will he, anti, for a fish, in place or instead of a fish, give him a serpent?” But because pollwn is here used without the article, it has been argued that the sense is, that Christ gave his life a ransom instead of many ransoms, that is, instead of the numerous and frequently repeated oblations of the Mosaic law. But however true it is, that the one sacrifice of Christ took the place of the many typical sacrifices previously instituted, this important doctrine is nowhere expressed in such terms as occur in the text, which by a Jew accustomed to sacrificial phrases would be understood to enunciate the unmeaning proposition, that the death of Christ was a price paid to redeem the sacrifices of the law! Besides, in the sense of abolishing the Mosaic sacrifices, the words are broken off from the scope and intent of the passage, which is to show that Christ not only came to minister to others, but to do even more than this for others, namely, to give his life for them. Nor is there any weight in the argument from the absence of the article, still persons, not things, are intended, as in Matthew 26:28, “This is my blood of the new covenant, which is shed for many, peri pollwn, for the remission of sins.” “Christ was once offered to bear the sins, pollwn, of many,” Hebrews 9:28. Some, however, who admit that the text signifies that the Son of man gave his life a ransom for many persons, deny that polloi, without the article, is equivalent to pantev, all, though they acknowledge that oi polloi has that import; while others again contend that neither with nor without the article is it to be taken in that extensive sense. In answer to the first it may be observed, that the text before us, and 1 Timothy 2:6, are in their sense strictly correspondent, and that, in the latter, the apostle declares that Christ “gave himself antilutron uper pantwn, a ransom for all,” thereby showing that he understood polloi, as used by the evangelist, to be fully equivalent to pantev. In like manner, in the Septuagint version of Daniel 12:2, polloi without the article is used for all mankind: “And many, polloi, of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” With respect to those who deny that oi polloi ever signifies all mankind, it is sufficient to quote Romans 5:19: “For as by one man’s disobedience many, oi polloi, were made sinners, so by the obedience of one shall many, oi polloi, be made righteous.” The text, therefore, not only expressly lays down the doctrine of the atonement, but extends its intent and design to all mankind.

V. 29. Mark 10:46; Luke 18:35.

Verse 29. And as they departed from Jericho — As he went out of Jericho with his disciples: (Mark,) behold two blind men — Mark and Luke mention only one of them, blind Bartimeus, who, it seems, was far the more eminent of the two, and spoke for both. These blind men, hearing the multitude pass by, asked what it meant, (Luke 18:36,) and being told that Jesus of Nazareth passed by, they cried, saying, Have mercy on us, O Lord, thou son of David. The multitude rebuked them, because, &c. — The original words in this place, epetimhsen autoiv ina siwphswsin, should rather be rendered, charged them to hold their peace — And so they will rebuke and charge all who begin to cry after the son of David: but let all those who feel their need of him, and want help from him, imitate these blind men, and cry the more, otherwise they will fall short of a cure.

§ 108. — THE HEALING OF THE BLIND MEN, 29-34.

29. From Jericho — He has left Perea, crossed the Jordan, and is again in Judea. See note on verse 17, and consult map. From the Jordan he goes up by a desert path until, in a green spot lying like an island in the surrounding waste, he finds the ancient town of Jericho, or “city of palm trees.” Jericho was a stronghold of the Canaanites, and was the first city subdued by Israel after the crossing of Jordan and entering the Holy Land. At the time of our Saviour it had been lately enlarged and beautified by Herod the Great, who often made it his residence. Departed from Jericho — Luke says, “He was come nigh unto Jericho.” On this celebrated discrepancy of language between the two evangelists, a full discussion belongs to a comment on the passage in Luke. But we may here say, that there were more than one Jericho, namely, an old and a new. If our Saviour was really leaving one and approaching the other, both expressions would be literally true.

Verse 29. And as they departed from Jericho. — St. Mark says, “As he went out from Jericho;” but St. Luke, according to our translation, “As he was come nigh to Jericho.” This apparent discrepancy altogether arises from a wrong rendering of en tw eggizein, which ought to be translated indefinitely, while he was near, that is, before he had gone far from the city.

V. 30. Behold two blind men cried out-St. Mark and St. Luke mention only one of them, blind Bartimeus. He was far the more eminent of the two, and, as it seems, spoke for both.

Verse 30. Two blind men] Mark 10:46, and Luke 18:35, mention only one blind man, Bartimeus. Probably he was mentioned by the other evangelists, as being a person well known before and after his cure. Blindness of heart is a disorder of which, men seldom complain, or from which they desire to be delivered; and it is one property of this blindness, to keep the person from perceiving it, and to persuade him that his sight is good.

Sitting by the way side] In the likeliest place to receive alms, because of the multitudes going and coming between Jerusalem and Jericho. Cried out] In the midst of judgments God remembers mercy. Though God had deprived them, for wise reasons, of their eyes, he left them the use of their speech. It is never so ill with us, but it might be much worse: let us, therefore, be submissive and thankful.

Have mercy on us] Hearing that Jesus passed by, and not knowing whether they should ever again have so good an opportunity of addressing him, they are determined to call, and call earnestly. They ask for mercy, conscious that they deserve nothing, and they ask with faith-Son of David, acknowledging him as the promised Messiah.

Ver. 30. Two blind men sitting by the way side. Two other evangelists mention only one blind man. Mark 10:46. Beggars seldom agree to sit together; and therefore the two evangelists mention only Bartimeus, whose case was the most notable. See Luke 18:35, where the case of this beggar is illustrated. There is a similar variation concerning the two demoniacs and the two thieves. Compare Matthew 8:28, Mark 5:2, and Luke 8:27.

30. Behold, two blind men — Mark mentions but one, and tells us his name. He was Bartimeus; and the very fact that he so names him seems to indicate that he was a well-known person at the time. As his was the case of special interest, whose cure Mark wishes to narrate, so he omits to state that another man was healed at the same time. It is very possible that Mark was not informed of that fact. Inspiration does not imply omniscience. One inspired writer may be more fully informed than another. Both may be perfectly true, so far as they go. But the naturalness of the picture of the two blind men, sitting by the road side, leaves but little doubt that Matthew, who was a disciple, (as Mark was not,) wrote as an eye-witness of the miracle. Heard — Of course they could only learn the fact from hearing and not from sight. That Jesus passed by — The “prophet of Galilee,” the raiser of Lazarus from the dead, the teacher and miracle worker of Perea, is not unknown by fame to these poor men. To the sufferers throughout the land that name would have a special interest. Its report would have a rapid circulation among the sons and daughters of affliction. They would somehow know more about him, and have more inclination for faith in him, than anybody else. Son of David — Modern commentators have much difficulty with the genealogy of our Saviour in the first chapter of Matthew, by which he is shown to be the son of David; but these two blind men have not. They confess his pedigree. They believe that the true descendant of the ancient king of Israel is now approaching, and that he is the promised one for whom Israel is looking.

Verse 30. Two blind men. — The evangelists Mark and Luke mention but one, whom the former calls, “Bartimeus, the son of Timeus;” and as the name is particularly mentioned, we may conclude that, either from his family or some other circumstance, he was a well known character, which may account for his case only being noticed. He was also, probably, the speaker both for himself and companion.

V. 31. The multitude charged them to hold their peace-And so they will all who begin to cry after the Son of David. But let those who feel their need of him cry the more; otherwise they will come short of a cure.

Verse 31. The multitude rebuked them] Whenever a soul begins to cry after Jesus for light and salvation, the world and the devil join together to drown its cries, or force it to be silent. But let all such remember, Jesus is now passing by; that their souls must perish everlastingly, if not saved by him, and they may never have so good an opportunity again. While there is a broken and a contrite heart, let it sigh its complaints to God, till he hear and answer.

They cried the more] When the world and the devil begin to rebuke, in this case, it is a proof that the salvation of God is nigh; therefore, let such cry out a great deal the more.

31. Multitude rebuked them — At this time the multitude are respectful to Jesus. It is plain until after his triumphant entrance into Jerusalem, the Lord has the hearts of the people with him. Because they should hold their peace — That is, in the opinion of the multitude, not of the evangelist, they ought to keep silence. But they cried the more — With the blind men it is too serious a matter for nice decorums. The multitude can afford to stand upon etiquette, but with them it is a matter as important to them as their own eyes. Jesus the healer is now passing by, and now or never is their chance. So should the sinner improve the gracious hour of mercy and revival, when Jesus, in pardoning power, is revealed as near. Son of David — Again do they proclaim our Jesus as the son of the royal line of Israel kings. The same appellation was applied by other petitioners for relief; the blind in Matthew 9:27, and the Syrophenician woman in Matthew 15:22.

Verse 31. And the multitude rebuked them, because they should hold their peace. — This is both an awkward and an obscure rendering. Epetimhsen autoiv ought to be rendered, charged them, and ina, not because but that. The parallel place, Mark 10:48, is, “Many charged him that he should hold his peace.”

These blind men, having heard of his character and works, believed him to be the Messiah, and therefore address him as “the Son of David,” the common title of the Messiah among the Jews; they earnestly implore his mercy; and, though charged by the multitude to hold their peace, as thinking perhaps they were clamouring for alms, they cry out the more. Our Lord at first appears not to regard them, intending to try their faith, and pursues his way; but at length he stood still, and granted their request, thereby encouraging, as in other instances, importunate and persevering prayer. Mr. Baxter here remarks, “Bodily calamities are easily felt, and bodily welfare easily desired; but though Christ most values those who prefer spiritual mercies, yet he hath compassion also on men’s bodies, as serviceable to their souls, and to his glory.”

Verse 32. Jesus stood] “The cry of a believing penitent,” says one, “is sufficient to stop the most merciful Jesus, were he going to make a new heaven and a new earth; for what is all the irrational part of God’s creation in worth, when compared with the value of one immortal soul!” See Clarke on “Mark 10:50”.

What will ye that I shall do] Christ is at all times infinitely willing to save sinners: when the desire of the heart is turned towards him, there can be little delay in the salvation. What is thy wish? If it be a good one, God will surely fulfil it.

32. Jesus stood still — Above the respectful clamour of the multitude, the voice of earnest prayer reaches the ear of Jesus. Called them — That was a call they were ready to obey. Mark, who mentions but one, describes him as flinging off his loose outer garment, (see note on Matthew 5:40,) which might impede his running, to come up with the Lord before he should depart. What will ye — Before, they had uttered a more general cry for mercy. Now, they must frame their wants to a specific petition. Not that Jesus is ignorant of their real need, but that he will develop their want into special prayer, and thus make their faith and appeal for mercy all the more definite. So, although God may know our wants, yet for our own sakes, and that we may stand in proper relations of dependence and faith towards him, he requires us to shape our needs into verbal prayer.

Verse 33. That our eyes may be opened.] He who feels his own sore, and the plague of his heart, has no great need of a prompter in prayer. A hungry man can easily ask bread; he has no need to go to a book to get expressions to state his wants in; his hunger tells him he wants food, and he tells this to the person from whom he expects relief. Helps to devotion, in all ordinary cases, may be of great use; in extraordinary cases they can be of little importance; the afflicted heart alone can tell its own sorrows, with appropriate pleadings.

33. That our eyes may be opened — Our eyes are thirsty for the light. Long years, perhaps, have passed, and the wonderful realities of creation that surround us have been to us a dark and dismal blank. Thine is the power that can again reveal them like a new creation to our view. How many are the confessions that the blind men make of Jesus as Lord, Son of David, the King that should come, author of mercy, possessor of power divine. So can sorrow make us humble and docile to the truth. Had Israel, her priesthood, her religionists, her rulers, but been blind, physically blind, needing the Saviour’s restoring power, how quickly would they have yielded their faith to receive their sight. So truly is wicked unbelief the offspring of a proud and wicked will.

Verse 34. So Jesus had compassion on them] eplagcniaqeiv, He was moved with tender pity. The tender pity of Christ met the earnest cry of the blind men, and their immediate cure was the result.

They followed him.] As a proof of the miracle that was wrought, and of the gratitude which they felt to their benefactor. For other particulars of this miraculous cure, see Clarke’s notes on “Mark 10:46”, &c. Reader, whosoever thou art, act in behalf of thy soul as these blind men did in behalf of their sight, and thy salvation is sure. Apply to the Son of David; lose not a moment; he is passing by, and thou art passing into eternity, and probably wilt never have a more favourable opportunity than the present. The Lord increase thy earnestness and faith! ST. MATTHEW

34. Touched their eyes — To show that the miracle was no coincidence or accident, but the immediate effect of divine power. His finger was the visible conductor of invisible omnipotence. Mark says that our Lord uttered the words “Go thy way, thy faith hath made thee whole.” Some miracles early in his ministry, our Lord performed before their faith, in order to create faith; other miracles he performed subsequent to their faith, to reward and thus increase faith. And they followed him — He had bidden them “Go thy way;” but with an affectionate disobedience they followed their benefactor. Perhaps they concluded that their “way” was to follow his footsteps.

We may suppose, that as our Saviour crossed the Jordan, and came across the desert tract between the Jordan and Jericho, he walks at the head of his train of twelve disciples. As he departs from Jericho, his fame and the idea that he is on his way to Jerusalem attract the multitude to follow him. Matthew 20:1. From Jericho he mounts the ascending hills of bleak limestone rocks, celebrated at that time as a route of danger from robber hordes, and characterized from that time to this as a scene of desert dreariness. It was the scene of the parable of the good Samaritan. By the same route that the men went down from Jerusalem to Jericho, and fell among thieves, did our Lord go up from Jericho to Jerusalem. Some miles he walks, when Bethany appears in a distant view, a little wide-spread village, perched upon a shelf of the eastern side of the Mount of Olives, about two miles from Jerusalem. He arrived at Bethany, according to John 12:1, six days before his last passover; the six days of what has been called in the Church, with true propriety, THE PASSION WEEK. Of the events of that week Matthew now proceeds to furnish a narration. THE DAYS OF THE PASSION WEEK.

The events of the Passion Week are copiously detailed, and the successive days somewhat distinctly marked. Yet there is much difference of opinion among commentators in regard to the particular days of the part preceding the Lord’s supper of Thursday evening. The main proof text is John 12:1: Jesus six days before the passover came to Bethany. And John 12:12, shows that the day after was the triumphal entry. But it is utterly uncertain how John reckons his “six days before the passover.” It may be exclusive or inclusive of the extremes; or it may include one and exclude the other. (See note on Matthew 17:1.) This being the case, I see no good ground for adopting any other than the scheme of the ancient Church, sanctioned by Olshausen, Tholuck and others. It supposes the triumphal entry to have been on Sunday, hence called Palm Sunday. SCHEME OF DAYS.

SUNDAY, (reckoned from Saturday sunset.) Triumphal entry, Matthew 21:1-11. Clearing of temple, 12-16. Return to Bethany at night, 17. MONDAY. The barren fig tree withered, 18, 19.

TUESDAY, (from Monday sunset.) Disciples marvel at the withered fig tree, 20-22. Replies of Jesus to the demand for his authority, 23-22:14. Discussions and discourses in the temple, 15-23:39. Jesus prophesies the destruction of Jerusalem, and distinguishes it from the judgment day, chap.

25. Assembling of conspirators, Matthew 26:1-5.

TUESDAY NIGHT. Supper in Bethany, 6-13.

WEDNESDAY, (from preceding sunset.) Judas bargains with the Jews, 14-16. THURSDAY, (from preceding sunset.) Preparation and supper, 17-35. Gethsemane, arrest, arraignment before Caiaphas, 36-68.

MIDNIGHT, (between Thursday and Friday.) Peter’s denial, 69-75. FRIDAY MORNING. Arraignment of Jesus before Pilate, and suicide of Judas, 27:1-10. Barabbas released, and Jesus crucified by Pilate, 11-56. Entombment, 57-66.

SATURDAY. Repose in the tomb.

SUNDAY MORNING. Resurrection.

MOUNT OF OLIVES — KEDRON — EASTERN MARGIN OF JERUSALEM, FROM THE NORTHEAST CORNER OF THE MODERN WALL