Worthy.Bible » Parallel » Matthew » Chapter 20 » Verse 1-34

Matthew 20:1-34 King James Version (KJV)

1 For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.

2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.

3 And he went out about the third hour, and saw others standing idle in the marketplace,

4 And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.

5 Again he went out about the sixth and ninth hour, and did likewise.

6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?

7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.

8 So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first.

9 And when they came that were hired about the eleventh hour, they received every man a penny.

10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny.

11 And when they had received it, they murmured against the goodman of the house,

12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.

13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?

14 Take that thine is, and go thy way: I will give unto this last, even as unto thee.

15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?

16 So the last shall be first, and the first last: for many be called, but few chosen.

17 And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,

18 Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,

19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.

20 Then came to him the mother of Zebedees children with her sons, worshipping him, and desiring a certain thing of him.

21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.

22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.

23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

24 And when the ten heard it, they were moved with indignation against the two brethren.

25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.

26 But it shall not be so among you: but whosoever will be great among you, let him be your minister;

27 And whosoever will be chief among you, let him be your servant:

28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

29 And as they departed from Jericho, a great multitude followed him.

30 And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou son of David.

31 And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou son of David.

32 And Jesus stood still, and called them, and said, What will ye that I shall do unto you?

33 They say unto him, Lord, that our eyes may be opened.

34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.


Matthew 20:1-34 King James Version with Strong's Concordance (STRONG)

1 For G1063 the kingdom G932 of heaven G3772 is G2076 like G3664 unto a man G444 that is an householder, G3617 which G3748 went out G1831 early in the morning G260 G4404 to hire G3409 labourers G2040 into G1519 his G846 vineyard. G290

2 And G1161 when he had agreed G4856 with G3326 the labourers G2040 for G1537 a penny G1220 a day, G2250 he sent G649 them G846 into G1519 his G846 vineyard. G290

3 And G2532 he went out G1831 about G4012 the third G5154 hour, G5610 and saw G1492 others G243 standing G2476 idle G692 in G1722 the marketplace, G58

4 And said G2036 unto them; G2548 Go G5217 ye G5210 also G2532 into G1519 the vineyard, G290 and G2532 whatsoever G3739 G1437 is G5600 right G1342 I will give G1325 you. G5213 And G1161 they went their way. G565

5 Again G3825 he went out G1831 about G4012 the sixth G1623 and G2532 ninth G1766 hour, G5610 and did G4160 likewise. G5615

6 And G1161 about G4012 the eleventh G1734 hour G5610 he went out, G1831 and found G2147 others G243 standing G2476 idle, G692 and G2532 saith G3004 unto them, G846 Why G5101 stand ye G2476 here G5602 all G3650 the day G2250 idle? G692

7 They say G3004 unto him, G846 Because G3754 no man G3762 hath hired G3409 us. G2248 He saith G3004 unto them, G846 Go G5217 ye G5210 also G2532 into G1519 the vineyard; G290 and G2532 whatsoever G3739 G1437 is G5600 right, G1342 that shall ye receive. G2983

8 So G1161 when even G3798 was come, G1096 the lord G2962 of the vineyard G290 saith G3004 unto his G846 steward, G2012 Call G2564 the labourers, G2040 and G2532 give G591 them G846 their hire, G3408 beginning G756 from G575 the last G2078 unto G2193 the first. G4413

9 And G2532 when they came G2064 that were hired about G4012 the eleventh G1734 hour, G5610 they received G2983 every man G303 a penny. G1220

10 But G1161 when the first G4413 came, G2064 they supposed G3543 that G3754 they should have received G2983 more; G4119 and G2532 they likewise G2532 received G2983 every man G846 G303 a penny. G1220

11 And G1161 when they had received G2983 it, they murmured G1111 against G2596 the goodman of the house, G3617

12 G3754 Saying, G3004 These G3778 last G2078 have wrought G4160 but one G3391 hour, G5610 and G2532 thou hast made G4160 them G846 equal G2470 unto us, G2254 which G3588 have borne G941 the burden G922 and G2532 heat G2742 of the day. G2250

13 But G1161 he answered G611 one G1520 of them, G846 and said, G2036 Friend, G2083 I do G91 thee G4571 no G3756 wrong: G91 didst G4856 not G3780 thou agree G4856 with me G3427 for a penny? G1220

14 Take G142 that thine G4674 is, and G2532 go thy way: G5217 G1161 I will G2309 give G1325 unto this G5129 last, G2078 even G2532 as G5613 unto thee. G4671

15 G2228 Is it not G3756 lawful G1832 for me G3427 to do G4160 what G3739 I will G2309 with G1722 mine own? G1699 G1487 Is G2076 thine G4675 eye G3788 evil, G4190 because G3754 I G1473 am G1510 good? G18

16 So G3779 the last G2078 shall be G2071 first, G4413 and G2532 the first G4413 last: G2078 for G1063 many G4183 be G1526 called, G2822 but G1161 few G3641 chosen. G1588

17 And G2532 Jesus G2424 going up G305 to G1519 Jerusalem G2414 took G3880 the twelve G1427 disciples G3101 apart G2596 G2398 in G1722 the way, G3598 and G2532 said G2036 unto them, G846

18 Behold, G2400 we go up G305 to G1519 Jerusalem; G2414 and G2532 the Son G5207 of man G444 shall be betrayed G3860 unto the chief priests G749 and G2532 unto the scribes, G1122 and G2532 they shall condemn G2632 him G846 to death, G2288

19 And G2532 shall deliver G3860 him G846 to the Gentiles G1484 to G1519 mock, G1702 and G2532 to scourge, G3146 and G2532 to crucify G4717 him: and G2532 the third G5154 day G2250 he shall rise again. G450

20 Then G5119 came G4334 to him G846 the mother G3384 of Zebedee's G2199 children G5207 with G3326 her G846 sons, G5207 worshipping G4352 him, and G2532 desiring G154 a certain G5100 thing G3844 of him. G846

21 And G1161 he said G2036 unto her, G846 What G5101 wilt thou? G2309 She saith G3004 unto him, G846 Grant G2036 that G2443 these G3778 my G3450 two G1417 sons G5207 may sit, G2523 the one G1520 on G1537 thy G4675 right hand, G1188 and G2532 the other G1520 on G1537 the left, G2176 in G1722 thy G4675 kingdom. G932

22 But G1161 Jesus G2424 answered G611 and said, G2036 Ye know G1492 not G3756 what G5101 ye ask. G154 Are ye able G1410 to drink G4095 of the cup G4221 that G3739 I G1473 shall G3195 drink of, G4095 and G2532 to be baptized G907 with the baptism G908 that G3739 I G1473 am baptized with? G907 They say G3004 unto him, G846 We are able. G1410

23 And G2532 he saith G3004 unto them, G846 Ye shall drink G4095 indeed G3303 of my G3450 cup, G4221 and G2532 be baptized G907 with the baptism G908 that G3739 I G1473 am baptized with: G907 but G1161 to sit G2523 on G1537 my G3450 right hand, G1188 and G2532 on G1537 my G3450 left, G2176 is G2076 not G3756 mine G1699 to give, G1325 but G235 it shall be given to them for whom G3739 it is prepared G2090 of G5259 my G3450 Father. G3962

24 And G2532 when the ten G1176 heard G191 it, they were moved with indignation G23 against G4012 the two G1417 brethren. G80

25 But G1161 Jesus G2424 called G4341 them G846 unto him, and said, G2036 Ye know G1492 that G3754 the princes G758 of the Gentiles G1484 exercise dominion over G2634 them, G846 and G2532 they that are great G3173 exercise authority upon G2715 them. G846

26 But G1161 it shall G2071 not G3756 be G2071 so G3779 among G1722 you: G5213 but G235 whosoever G3739 G1437 will G2309 be G1096 great G3173 among G1722 you, G5213 let him be G2077 your G5216 minister; G1249

27 And G2532 whosoever G3739 G1437 will G2309 be G1511 chief G4413 among G1722 you, G5213 let him be G2077 your G5216 servant: G1401

28 Even as G5618 the Son G5207 of man G444 came G2064 not G3756 to be ministered unto, G1247 but G235 to minister, G1247 and G2532 to give G1325 his G846 life G5590 a ransom G3083 for G473 many. G4183

29 And G2532 as they G846 departed G1607 from G575 Jericho, G2410 a great G4183 multitude G3793 followed G190 him. G846

30 And, G2532 behold, G2400 two G1417 blind men G5185 sitting G2521 by the way G3598 side, G3844 when they heard G191 that G3754 Jesus G2424 passed by, G3855 cried out, G2896 saying, G3004 Have mercy G1653 on us, G2248 O Lord, G2962 thou Son G5207 of David. G1138

31 And G1161 the multitude G3793 rebuked G2008 them, G846 because G2443 they should hold their peace: G4623 but G1161 they cried G2896 the more, G3185 saying, G3004 Have mercy G1653 on us, G2248 O Lord, G2962 thou Son G5207 of David. G1138

32 And G2532 Jesus G2424 stood still, G2476 and called G5455 them, G846 and G2532 said, G2036 What G5101 will ye G2309 that I shall do G4160 unto you? G5213

33 They say G3004 unto him, G846 Lord, G2962 that G2443 our G2257 eyes G3788 may be opened. G455

34 So G1161 Jesus G2424 had compassion G4697 on them, and touched G680 their G846 eyes: G3788 and G2532 immediately G2112 their G846 eyes G3788 received sight, G308 and G2532 they followed G190 him. G846


Matthew 20:1-34 American Standard (ASV)

1 For the kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire laborers into his vineyard.

2 And when he had agreed with the laborers for a shilling a day, he sent them into his vineyard.

3 And he went out about the third hour, and saw others standing in the marketplace idle;

4 and to them he said, Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.

5 Again he went out about the sixth and the ninth hour, and did likewise.

6 And about the eleventh `hour' he went out, and found others standing; and he saith unto them, Why stand ye here all the day idle?

7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard.

8 And when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and pay them their hire, beginning from the last unto the first.

9 And when they came that `were hired' about the eleventh hour, they received every man a shilling.

10 And when the first came, they supposed that they would receive more; and they likewise received every man a shilling.

11 And when they received it, they murmured against the householder,

12 saying, These last have spent `but' one hour, and thou hast made them equal unto us, who have borne the burden of the day and the scorching heat.

13 But he answered and said to one of them, Friend, I do thee no wrong: didst not thou agree with me for a shilling?

14 Take up that which is thine, and go thy way; it is my will to give unto this last, even as unto thee.

15 Is it not lawful for me to do what I will with mine own? or is thine eye evil, because I am good?

16 So the last shall be first, and the first last.

17 And as Jesus was going up to Jerusalem, he took the twelve disciples apart, and on the way he said unto them,

18 Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and scribes; and they shall condemn him to death,

19 and shall deliver him unto the Gentiles to mock, and to scourge, and to crucify: and the third day he shall be raised up.

20 Then came to him the mother of the sons of Zebedee with her sons, worshipping `him', and asking a certain thing of him.

21 And he said unto her, What wouldest thou? She saith unto him, Command that these my two sons may sit, one on thy right hand, and one on thy left hand, in thy kingdom.

22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink the cup that I am about to drink? They say unto him, We are able.

23 He saith unto them, My cup indeed ye shall drink: but to sit on my right hand, and on `my' left hand, is not mine to give; but `it is for them' for whom it hath been prepared of my Father.

24 And when the ten heard it, they were moved with indignation concerning the two brethren.

25 But Jesus called them unto him, and said, Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them.

26 Not so shall it be among you: but whosoever would become great among you shall be your minister;

27 and whosoever would be first among you shall be your servant:

28 even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

29 And as they went out from Jericho, a great multitude followed him.

30 And behold, two blind men sitting by the way side, when they heard that Jesus was passing by, cried out, saying, Lord, have mercy on us, thou son of David.

31 And the multitude rebuked them, that they should hold their peace: but they cried out the more, saying, Lord, have mercy on us, thou son of David.

32 And Jesus stood still, and called them, and said, What will ye that I should do unto you?

33 They say unto him, Lord, that our eyes may be opened.

34 And Jesus, being moved with compassion, touched their eyes; and straightway they received their sight, and followed him.


Matthew 20:1-34 Young's Literal Translation (YLT)

1 `For the reign of the heavens is like to a man, a householder, who went forth with the morning to hire workmen for his vineyard,

2 and having agreed with the workmen for a denary a day, he sent them into his vineyard.

3 `And having gone forth about the third hour, he saw others standing in the market-place idle,

4 and to these he said, Go ye -- also ye -- to the vineyard, and whatever may be righteous I will give you;

5 and they went away. `Again, having gone forth about the sixth and the ninth hour, he did in like manner.

6 And about the eleventh hour, having gone forth, he found others standing idle, and saith to them, Why here have ye stood all the day idle?

7 they say to him, Because no one did hire us; he saith to them, Go ye -- ye also -- to the vineyard, and whatever may be righteous ye shall receive.

8 `And evening having come, the lord of the vineyard saith to his steward, Call the workmen, and pay them the reward, having begun from the last -- unto the first.

9 And they of about the eleventh hour having come, did receive each a denary.

10 `And the first having come, did suppose that they shall receive more, and they received, they also, each a denary,

11 and having received `it', they were murmuring against the householder, saying,

12 that These, the last, wrought one hour, and thou didst make them equal to us, who were bearing the burden of the day -- and the heat.

13 `And he answering said to one of them, Comrade, I do no unrighteousness to thee; for a denary didst not thou agree with me?

14 take that which is thine, and go; and I will to give to this, the last, also as to thee;

15 is it not lawful to me to do what I will in mine own? is thine eye evil because I am good?

16 So the last shall be first, and the first last, for many are called, and few chosen.'

17 And Jesus going up to Jerusalem, took the twelve disciples by themselves in the way, and said to them,

18 `Lo, we go up to Jerusalem, and the Son of Man shall be delivered to the chief priests and scribes,

19 and they shall condemn him to death, and shall deliver him to the nations to mock, and to scourge, and to crucify, and the third day he will rise again.'

20 Then came near to him the mother of the sons of Zebedee, with her sons, bowing and asking something from him,

21 and he said to her, `What wilt thou?' She saith to him, `Say, that they may sit -- these my two sons -- one on thy right hand, and one on the left, in thy reign.'

22 And Jesus answering said, `Ye have not known what ye ask for yourselves; are ye able to drink of the cup that I am about to drink? and with the baptism that I am baptized with, to be baptized?' They say to him, `We are able.'

23 And he saith to them, `Of my cup indeed ye shall drink, and with the baptism that I am baptized with ye shall be baptized; but to sit on my right hand and on my left is not mine to give, but -- to those for whom it hath been prepared by my father.'

24 And the ten having heard, were much displeased with the two brothers,

25 and Jesus having called them near, said, `Ye have known that the rulers of the nations do exercise lordship over them, and those great do exercise authority over them,

26 but not so shall it be among you, but whoever may will among you to become great, let him be your ministrant;

27 and whoever may will among you to be first, let him be your servant;

28 even as the Son of Man did not come to be ministered to, but to minister, and to give his life a ransom for many.'

29 And they going forth from Jericho, there followed him a great multitude,

30 and lo, two blind men sitting by the way, having heard that Jesus doth pass by, cried, saying, `Deal kindly with us, sir -- Son of David.'

31 And the multitude charged them that they might be silent, and they cried out the more, saying, `Deal kindly with us sir -- Son of David.'

32 And having stood, Jesus called them, and said, `What will ye `that' I may do to you?'

33 they say to him, `Sir, that our eyes may be opened;'

34 and having been moved with compassion, Jesus touched their eyes, and immediately their eyes received sight, and they followed him.


Matthew 20:1-34 Darby English Bible (DARBY)

1 For the kingdom of the heavens is like a householder who went out with the early morn to hire workmen for his vineyard.

2 And having agreed with the workmen for a denarius the day, he sent them into his vineyard.

3 And having gone out about [the] third hour, he saw others standing in the market-place idle;

4 and to them he said, Go also ye into the vineyard, and whatsoever may be just I will give you. And they went their way.

5 Again, having gone out about the sixth and ninth hour, he did likewise.

6 But about the eleventh [hour], having gone out, he found others standing, and says to them, Why stand ye here all the day idle?

7 They say to him, Because no man has hired us. He says to them, Go also ye into the vineyard [and whatsoever may be just ye shall receive].

8 But when the evening was come, the lord of the vineyard says to his steward, Call the workmen and pay [them] their wages, beginning from the last even to the first.

9 And when they [who came to work] about the eleventh hour came, they received each a denarius.

10 And when the first came, they supposed that they would receive more, and they received also themselves each a denarius.

11 And on receiving it they murmured against the master of the house,

12 saying, These last have worked one hour, and thou hast made them equal to us, who have borne the burden of the day and the heat.

13 But he answering said to one of them, [My] friend, I do not wrong thee. Didst thou not agree with me for a denarius?

14 Take what is thine and go. But it is my will to give to this last even as to thee:

15 is it not lawful for me to do what I will in my own affairs? Is thine eye evil because *I* am good?

16 Thus shall the last be first, and the first last; for many are called ones, but few chosen ones.

17 And Jesus, going up to Jerusalem, took the twelve disciples with [him] apart in the way, and said to them,

18 Behold we go up to Jerusalem, and the Son of man will be delivered up to the chief priests and scribes, and they will condemn him to death;

19 and they will deliver him up to the nations to mock and to scourge and to crucify, and the third day he shall rise again.

20 Then came to him the mother of the sons of Zebedee, with her sons, doing homage, and asking something of him.

21 And he said to her, What wilt thou? She says to him, Speak [the word] that these my two sons may sit, one on thy right hand and one on thy left in thy kingdom.

22 And Jesus answering said, Ye know not what ye ask. Can ye drink the cup which *I* am about to drink? They say to him, We are able.

23 [And] he says to them, Ye shall drink indeed my cup, but to sit on my right hand and on [my] left, is not mine to give, but to those for whom it is prepared of my Father.

24 And the ten, having heard [of it], were indignant about the two brothers.

25 But Jesus having called them to [him], said, Ye know that the rulers of the nations exercise lordship over them, and the great exercise authority over them.

26 It shall not be thus amongst you, but whosoever will be great among you, shall be your servant;

27 and whosoever will be first among you, let him be your bondman;

28 as indeed the Son of man did not come to be served, but to serve, and to give his life a ransom for many.

29 And as they went out from Jericho a great crowd followed him.

30 And lo, two blind men, sitting by the wayside, having heard that Jesus was passing by, cried out saying, Have mercy on us, Lord, Son of David.

31 But the crowd rebuked them, that they might be silent. But they cried out the more, saying, Have mercy on us, Lord, Son of David.

32 And Jesus, having stopped, called them and said, What will ye that I shall do to you?

33 They say to him, Lord, that our eyes may be opened.

34 And Jesus, moved with compassion, touched their eyes; and immediately their eyes had sight restored to them, and they followed him.


Matthew 20:1-34 World English Bible (WEB)

1 "For the Kingdom of Heaven is like a man who was the master of a household, who went out early in the morning to hire laborers for his vineyard.

2 When he had agreed with the laborers for a denarius{A denarius is a silver Roman coin worth 1/25th of a Roman aureus. This was a common wage for a day of farm labor.} a day, he sent them into his vineyard.

3 He went out about the third hour,{Time was measured from sunrise to sunset, so the third hour would be about 9:00 AM.} and saw others standing idle in the marketplace.

4 To them he said, 'You also go into the vineyard, and whatever is right I will give you.' So they went their way.

5 Again he went out about the sixth and the ninth hour,{noon and 3:00 P. M.} and did likewise.

6 About the eleventh hour{5:00 PM} he went out, and found others standing idle. He said to them, 'Why do you stand here all day idle?'

7 "They said to him, 'Because no one has hired us.' "He said to them, 'You also go into the vineyard, and you will receive whatever is right.'

8 When evening had come, the lord of the vineyard said to his steward, 'Call the laborers and pay them their wages, beginning from the last to the first.'

9 "When those who were hired at about the eleventh hour came, they each received a denarius.

10 When the first came, they supposed that they would receive more; and they likewise each received a denarius.

11 When they received it, they murmured against the master of the household,

12 saying, 'These last have spent one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat!'

13 "But he answered one of them, 'Friend, I am doing you no wrong. Didn't you agree with me for a denarius?

14 Take that which is yours, and go your way. It is my desire to give to this last just as much as to you.

15 Isn't it lawful for me to do what I want to with what I own? Or is your eye evil, because I am good?'

16 So the last will be first, and the first last. For many are called, but few are chosen."

17 As Jesus was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them,

18 "Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and scribes, and they will condemn him to death,

19 and will hand him over to the Gentiles to mock, to scourge, and to crucify; and the third day he will be raised up."

20 Then the mother of the sons of Zebedee came to him with her sons, kneeling and asking a certain thing of him.

21 He said to her, "What do you want?" She said to him, "Command that these, my two sons, may sit, one on your right hand, and one on your left hand, in your Kingdom."

22 But Jesus answered, "You don't know what you are asking. Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?" They said to him, "We are able."

23 He said to them, "You will indeed drink my cup, and be baptized with the baptism that I am baptized with, but to sit on my right hand and on my left hand is not mine to give; but it is for whom it has been prepared by my Father."

24 When the ten heard it, they were indignant with the two brothers.

25 But Jesus summoned them, and said, "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them.

26 It shall not be so among you, but whoever desires to become great among you shall be{TR reads "let him be" instead of "shall be"} your servant.

27 Whoever desires to be first among you shall be your bondservant,

28 even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many."

29 As they went out from Jericho, a great multitude followed him.

30 Behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, "Lord, have mercy on us, you son of David!"

31 The multitude rebuked them, telling them that they should be quiet, but they cried out even more, "Lord, have mercy on us, you son of David!"

32 Jesus stood still, and called them, and asked, "What do you want me to do for you?"

33 They told him, "Lord, that our eyes may be opened."

34 Jesus, being moved with compassion, touched their eyes; and immediately their eyes received their sight, and they followed him.


Matthew 20:1-34 Bible in Basic English (BBE)

1 For the kingdom of heaven is like the master of a house, who went out early in the morning to get workers into his vine-garden.

2 And when he had made an agreement with the workmen for a penny a day, he sent them into his vine-garden.

3 And he went out about the third hour, and saw others in the market-place doing nothing;

4 And he said to them, Go into the vine-garden with the others, and whatever is right I will give you. And they went to work.

5 Again he went out about the sixth and the ninth hour, and did the same.

6 And about the eleventh hour he went out and saw others doing nothing; and he says to them, Why are you here all the day doing nothing?

7 They say to him, Because no man has given us work. He says to them, Go in with the rest, into the vine-garden.

8 And when evening came, the lord of the vine-garden said to his manager, Let the workers come, and give them their payment, from the last to the first.

9 And when those men came who had gone to work at the eleventh hour, they were given every man a penny.

10 Then those who came first had the idea that they would get more; and they, like the rest, were given a penny.

11 And when they got it, they made a protest against the master of the house,

12 Saying, These last have done only one hour's work, and you have made them equal to us, who have undergone the hard work of the day and the burning heat.

13 But he in answer said to one of them, Friend, I do you no wrong: did you not make an agreement with me for a penny?

14 Take what is yours, and go away; it is my pleasure to give to this last, even as to you.

15 Have I not the right to do as seems good to me in my house? or is your eye evil, because I am good?

16 So the last will be first, and the first last.

17 And when Jesus was going up to Jerusalem, he took the twelve disciples on one side, and said to them,

18 See, we go up to Jerusalem; and the Son of man will be given into the hands of the chief priests and scribes; and they will give orders for him to be put to death,

19 And will give him up to the Gentiles to be made sport of and to be whipped and to be put to death on the cross: and the third day he will come back again from the dead.

20 Then the mother of the sons of Zebedee came to him with her sons, giving him worship and making a request of him.

21 And he said to her, What is your desire? She says to him, Let my two sons be seated, the one at your right hand, and the other at your left, in your kingdom.

22 But Jesus made answer and said, You have no idea what you are requesting. Are you able to take of the cup which I am about to take?

23 They say to him, We are able. He says to them, Truly, you will take of my cup: but to be seated at my right hand and at my left is not for me to give, but it is for those for whom my Father has made it ready.

24 And when it came to the ears of the ten, they were angry with the two brothers.

25 But Jesus said to them, You see that the rulers of the Gentiles are lords over them, and their great ones have authority over them.

26 Let it not be so among you: but if anyone has a desire to become great among you, let him be your servant;

27 And whoever has a desire to be first among you, let him take the lowest place:

28 Even as the Son of man did not come to have servants, but to be a servant, and to give his life for the salvation of men.

29 And when they were going out from Jericho, a great number went after him.

30 And two blind men seated by the wayside, when they had the news that Jesus was going by, gave a loud cry, saying, Lord, Son of David, have mercy on us.

31 And the people gave them orders to be quiet; but they went on crying even louder, Lord, Son of David, have mercy on us.

32 And Jesus, stopping, sent for them, and said, What would you have me do to you?

33 They say to him, Lord, that our eyes may be open.

34 And Jesus, being moved with pity, put his fingers on their eyes: and straight away they were able to see, and went after him.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Matthew 20

Commentary on Matthew 20 Matthew Henry Commentary


Chapter 20

We have four things in this chapter.

  • I. The parable of the labourers in the vineyard (v. 1-16).
  • II. A prediction of Christ's approaching sufferings (v. 17-19).
  • III. The petition of two of the disciples, by their mother, reproved (v. 20-28).
  • IV. The petition of the two blind men granted, and their eyes opened (v. 29-34).

Mat 20:1-16

This parable of the labourers in the vineyard is intended,

  • I. To represent to us the kingdom of heaven (v. 1), that is, the way and method of the gospel dispensation. The laws of that kingdom are not wrapt up in parables, but plainly set down, as in the sermon upon the mount; but the mysteries of that kingdom are delivered in parables, in sacraments, as here and ch. 13. The duties of Christianity are more necessary to be known than the notions of it; and yet the notions of it are more necessary to be illustrated than the duties of it; which is that which parables are designed for.
  • II. In particular, to represent to us that concerning the kingdom of heaven, which he had said in the close of the foregoing chapter, that many that are first shall be last, and the last, first; with which this parable is connected; that truth, having in it a seeming contradiction, needed further explication.
    Nothing was more a mystery in the gospel dispensation than the rejection of the Jews and the calling in of the Gentiles; so the apostle speaks of it (Eph. 3:3-6); that the Gentiles should be fellow-heirs: nor was any thing more provoking to the Jews than the intimation of it. Now this seems to be the principal scope of this parable, to show that the Jews should be first called into the vineyard, and many of them should come at the call; but, at length, the gospel should be preached to the Gentiles, and they should receive it, and be admitted to equal privileges and advantages with the Jews; should be fellow-citizens with the saints, which the Jews, even those of them that believed, would be very much disgusted at, but without reason.
    But the parable may be applied more generally, and shows us,
    • 1. That God is debtor to no man; a great truth, which the contents in our Bible give as the scope of this parable.
    • 2. That many who begin last, and promise little in religion, sometimes, by the blessing of God, arrive at greater attainments in knowledge, grace, and usefulness, than others whose entrance was more early, and who promised fairer. Though Cushi gets the start of Ahimaaz, yet Ahimaaz, choosing the way of the plain, outruns Cushi. John is swifter of foot, and comes first to the sepulchre: but Peter has more courage, and goes first into it. Thus many that are last shall be first. Some make it a caution to the disciples, who had boasted of their timely and zealous embracing of Christ; they had left all, to follow him; but let them look to it, that they keep up their zeal; let them press forward and persevere; else their good beginnings will avail them little; they that seemed to be first, would be last. Sometimes those that are converted later in their lives, outstrip those that are converted earlier. Paul was as one born out of due time, yet came not behind the chiefest of the apostles, and outdid those that were in Christ before him. Something of affinity there is between this parable and that of the prodigal son, where he that returned from his wandering, was as dear to his father as he was, that never went astray; first and last alike.
    • 3. That the recompence of reward will be given to the saints, not according to the time of their conversion, but according to the preparations for it by grace in this world; not according to the seniority (Gen. 43:33), but according to the measure of the stature of the fulness of Christ. Christ had promised the apostles, who followed him in the regeneration, at the beginning of the gospel dispensation, great glory (ch. 19:28); but he now tells them that those who are in like manner faithful to him, even in the latter end of the world, shall have the same reward, shall sit with Christ on his throne, as well as the apostles, Rev. 2:26-3:21. Sufferers for Christ in the latter days, shall have the same reward with the martyrs and confessors of the primitive times, though they are more celebrated; and faithful ministers now, the same with the first fathers.
      We have two things in the parable; the agreement with the labourers, and the account with them.
      • (1.) Here is the agreement made with the labourers (v. 1-7); and here it will be asked, as usual,
        • [1.] Who hires them? A man that is a householder. God is the great Householder, whose we are, and whom we serve; as a householder, he has work that he will have to be done, and servants that he will have to be doing; he has a great family in heaven and earth, which is named from Jesus Christ (Eph. 3:15), which he is Owner and Ruler of. God hires labourers, not because he needs them or their services (for, if we be righteous, what do we unto him?), but as some charitable generous householders keep poor men to work, in kindness to them, to save them from idleness and poverty, and pay them for working for themselves.
        • [2.] Whence they are hired? Out of the market-place, where, till they are hired into God's service, they stand idle (v. 3), all the day idle (v. 6). Note,
          • First, The soul of man stands ready to be hired into some service or other; it was (as all the creatures were) created to work, and is either a servant to iniquity, or a servant to righteousness, Rom. 6:19. The devil, by his temptations, is hiring labourers into his field, to feed swine. God, by his gospel, is hiring labourers into his vineyard, to dress it, and keep it, paradise-work. We are put to our choice; for hired we must be (Jos. 24:15); Choose ye this day whom ye will serve.
          • Secondly, Till we are hired into the service of God, we are standing all the day idle; a sinful state, though a state of drudgery to Satan, may really be called a state of idleness; sinners are doing nothing, nothing to the purpose, nothing of the great work they were sent into the world about, nothing that will pass well in the account.
          • Thirdly, The gospel call is given to those that stand idle in the market-place. The market-place is a place of concourse, and there Wisdom cries (Prov. 1:20, 21); it is a place of sport, there the children are playing (ch. 11:16); and the gospel calls us from vanity to seriousness; it is a place of business, of noise and hurry; and from that we are called to retire. "Come, come from this market-place.'
        • [3.] What are they hired to do? To labour in his vineyard. Note,
          • First, The church is God's vineyard; it is of his planting, watering, and fencing; and the fruits of it must be to his honour and praise.
          • Secondly, We are all called upon to be labourers in this vineyard. The work of religion is vineyard-work, pruning, dressing, digging, watering, fencing, weeding. We have each of us our own vineyard to keep, our own soul; and it is God's and to be kept and dressed for him. In this work we must not be slothful, not loiterers, but labourers, working, and working out our own salvation. Work for God will not admit of trifling. A man may go idle to hell; but he that will go to heaven, must be busy.
        • [4.] What shall be their wages? He promises,
          • First, A penny, v. 2. The Roman penny was, in our money, of the value of a sevenpence half-penny, a day's wages for a day's work, and the wages sufficient for a day's maintenance. This doth not prove that the reward of our obedience to God is of works, or of debt (no, it is of grace, free grace, Rom. 4:4), or that there is any proportion between our services and heaven's glories; no, when we have done all, we are unprofitable servants; but it is to signify that there is a reward set before us, and a sufficient one.
          • Secondly, Whatsoever is right, v. 4-7. Note, God will be sure not to be behind-hand with any for the service they do him: never any lost by working for God. The crown set before us is a crown of righteousness, which the righteous Judge shall give.
        • [5.] For what term are they hired? For a day. It is but a day's work that is here done. The time of life is the day, in which we must work the works of him that sent us into the world. It is a short time; the reward is for eternity, the work is but for a day; man is said to accomplish, as a hireling, his day, Job 14:6. This should quicken us to expedition and diligence in our work, that we have but a little time to work in, and the night is hastening on, when no man can work; and if our great work be undone when our day is done, we are undone for ever. It should also encourage us in reference to the hardships and difficulties of our work, that it is but for a day; the approaching shadow, which the servant earnestly desireth, will bring with it both rest, and the reward of our work, Job 7:2. Hold out, faith, and patience, yet a little while.
        • [6.] Notice is taken of the several hours of the day, at which the labourers were hired. The apostles were sent forth at the first and third hour of the gospel day; they had a first and a second mission, while Christ was on earth, and their business was to call in the Jews; after Christ's ascension, about the sixth and ninth hour, they went out again on the same errand, preaching the gospel to the Jews only, to them in Judea first, and afterward to them of the dispersion; but, at length, as it were about the eleventh hour, they called the Gentiles to the same work and privilege with the Jews, and told them that in Christ Jesus there should be no difference made between Jew and Greek.
          But this may be, and commonly is, applied to the several ages of life, in which souls are converted to Christ. The common call is promiscuous, to come and work in the vineyard; but the effectual call is particular, and it is then effectual when we come at the call.
          • First, Some are effectually called, and begin to work in the vineyard when they are very young; are sent in early in the morning, whose tender years are seasoned with grace, and the remembrance of their Creator. John the Baptist was sanctified from the womb, and therefore great (Lu. 1:15); Timothy from a child (2 Tim. 3:15); Obadiah feared the Lord from his youth. Those that have such a journey to go, had need set out betimes, the sooner the better.
          • Secondly, Others are savingly wrought upon in middle age; Go work in the vineyard, at the third, sixth, or ninth hour. The power of divine grace is magnified in the conversion of some, when they are in the midst of their pleasures and worldly pursuits, as Paul. God has work for all ages; no time amiss to turn to God; none can say, "It is all in good time;' for, whatever hour of the day it is with us, the time past of our life may suffice that we have served sin; Go ye also into the vineyard. God turns away none that are willing to be hired, for yet there is room.
          • Thirdly, Others are hired into the vineyard in old age, at the eleventh hour, when the day of life is far spent, and there is but one hour of the twelve remaining. None are hired at the twelfth hour; when life is done, opportunity is done; but "while there is life, there is hope.'
            • 1. There is hope for old sinners; for if, in sincerity, they turn to God, they shall doubtless be accepted; true repentance is never too late. And,
            • 2. There is hope of old sinners, that they may be brought to true repentance; nothing is too hard for Almighty grace to do, it can change the Ethiopian's skin, and the leopard's spots; can set those to work, who have contracted a habit of idleness. Nicodemus may be born again when he is old, and the old man may be put off, which is corrupt.
          Yet let none, upon this presumption, put off their repentance till they are old. These were sent into the vineyard, it is true, at the eleventh hour; but nobody had hired them, or offered to hire them, before. The Gentiles came in at the eleventh hour, but it was because the gospel had not been before preached to them. Those that have had gospel offers made them at the third, or sixth hour, and have resisted and refused them, will not have that to say for themselves at the eleventh hour, that these had; No man has hired us; nor can they be sure that any man will hire them at the ninth or eleventh hour; and therefore not to discourage any, but to awaken all, be it remembered, that now is the accepted time; if we will hear his voice, it must be to-day.
      • (2.) Here is the account with the labourers. Observe,
        • [1.] When the account was taken; when the evening was come, then, as usual, the day-labourers were called and paid. Note, Evening time is the reckoning time; the particular account must be given up in the evening of our life; for after death cometh the judgment. Faithful labourers shall receive their reward when they die; it is deferred till then, that they may wait with patience for it, but no longer; for God will observe his own rule, The hire of the labourers shall not abide with thee all night, until the morning. See Deu. 24:15. When Paul, that faithful labourer, departs, he is with Christ presently. The payment shall not be wholly deferred till the morning of the resurrection; but then, in the evening of the world, will be the general account, when every one shall receive according to the things done in the body. When time ends, and with it the world of work and opportunity, then the state of retribution commences; then call the labourers, and give them their hire. Ministers call them into the vineyard, to do their work; death calls them out of the vineyard, to receive their penny: and those to whom the call into the vineyard is effectual, the call out of it will be joyful. Observe, They did not come for their pay till they were called; we must with patience wait God's time for our rest and recompence; go by our master's clock. The last trumpet, at the great day, shall call the labourers, 1 Th. 4:16. Then shalt thou call, saith the good and faithful servant, and I will answer. In calling the labourers, they must begin from the last, and so to the first. Let not those that come in at the eleventh hour, be put behind the rest, but, lest they should be discouraged, call them first. At the great day, though the dead in Christ shall rise first, yet they which are alive and remain, on whom the ends of the world (the eleventh hour of its day) comes, shall be caught up together with them in the clouds; no preference shall be given to seniority, but every man shall stand in his own lot at the end of the days.
        • [2.] What the account was; and in that observe,
          • First, The general pay (v. 9, 10); They received every man a penny. Note, All that by patient continuance in well-doing, seek for glory, honour, and immortality, shall undoubtedly obtain eternal life (Rom. 2:7), not as wages for the value of their work, but as the gift of God. Though there be degrees of glory in heaven, yet it will be to all a complete happiness. They that come from the east and west, and so come in late, that are picked up out of the highways and the hedges, shall sit down with Abraham, Isaac, and Jacob, at the same feast, ch. 8:11. In heaven, every vessel will be full, brimful, though every vessel is not alike large and capacious. In the distribution of future joys, as it was in the gathering of the manna, he that shall gather much, will have nothing over, and he that shall gather little, will have no lack, Ex. 16:18. Those whom Christ fed miraculously, though of different sizes, men, women, and children, did all eat, and were filled.
            The giving of a whole day's wages to those that had not done the tenth part of a day's work, is designed to show that God distributes his rewards by grace and sovereignty, and not of debt. The best of the labourers, and those that begin soonest, having so many empty spaces in their time, and their works not being filled up before God, may truly be said to labour in the vineyard scarcely one hour of their twelve; but because we are under grace, and not under the law, even such defective services, done in sincerity, shall not only be accepted, but by free grace richly rewarded. Compare Lu. 17:7, 8, with Lu. 12:37.
          • Secondly, The particular pleading with those that were offended with this distribution in gavel-kind. The circumstances of this serve to adorn the parable; but the general scope is plain, that the last shall be first. We have here,
            • 1. The offence taken (v. 11, 12); They murmured at the good man of the house; not that there is, or can be, any discontent or murmuring in heaven, for that is both guilt and grief, and in heaven there is neither; but there may be, and often are, discontent and murmuring concerning heaven and heavenly things, while they are in prospect and promise in this world. This signifies the jealousy which the Jews were provoked to by the admission of the Gentiles into the kingdom of heaven. As the elder brother, in the parable of the prodigal, repined at the reception of his younger brother, and complained of his father's generosity to him; so these labourers quarrelled with their master, and found fault, not because they had not enough, so much as because others were made equal with them. They boast, as the prodigal's elder brother did, of their good services; We have borne the burthen and heat of the day; that was the most they could make of it. Sinners are said to labour in the very fire (Hab. 2:13), whereas God's servants, at the worst, do but labour in the sun; not in the heat of the iron furnace, but only in the heat of the day. Now these last have worked but one hour, and that too in the cool of the day; and yet thou hast made them equal with us. The Gentiles, who are newly called in, have as much of the privileges of the kingdom of the Messiah as the Jews have, who have so long been labouring in the vineyard of the Old-Testament church, under the yoke of the ceremonial law, in expectation of that kingdom. Note, There is a great proneness in us to think that we have too little, and other too much, of the tokens of God's favour; and that we do too much, and others too little, in the work of God. Very apt we all are to undervalue the deserts of others, and to overvalue our own. Perhaps, Christ here gives an intimation to Peter, not to boast too much, as he seemed to do, of his having left all to follow Christ; as if, because he and the rest of them had borne the burthen and heat of the day thus, they must have a heaven by themselves. It is hard for those that do or suffer more than ordinary for God, not to be elevated too much with the thought of it, and to expect to merit by it. Blessed Paul guarded against this, when, though the chief of the apostles, he owned himself to be nothing, to be less than the least of all saints.
            • 2. The offence removed. Three things the master of the house urges, in answer to this ill-natured surmise.
              • (1.) That the complainant had no reason at all to say he had any wrong done to him, v. 13, 14. Here he asserts his own justice; Friend, I do thee no wrong. He calls him friend, for in reasoning with others we should use soft words and hard arguments; if our inferiors are peevish and provoking, yet we should not thereby be put into a passion, but speak calmly to them.
                • [1.] It is incontestably true, that God can do no wrong. This is the prerogative of the King of kings. Is there unrighteousness with God? The apostle startles at the thought of it; God forbid! Rom. 3:5, 6. His word should silence all our murmurings, that, whatever God does to us, or withholds from us, he does us no wrong.
                • [2.] If God gives that grace to others, which he denies to us, it is kindness to them, but no injustice to us; and bounty to another, while it is no injustice to us, we ought not to find fault with. Because it is free grace, that is given to those that have it, boasting is for ever excluded; and because it is free grace, that is withheld from those that have it not, murmuring is for ever excluded. Thus shall every mouth be stopped, and all flesh be silent before God.
                  To convince the murmurer that he did no wrong, he refers him to the bargain: "Didst not thou agree with me for a penny? And if thou hast what thou didst agree for, thou hast no reason to cry out of wrong; thou shalt have what we agreed for.' Though God is a debtor to none, yet he is graciously pleased to make himself a debtor by his own promise, for the benefit of which, through Christ, believers agree with him, and he will stand to his part of the agreement. Note, It is good for us often to consider what it was that we agreed with God for.
                  • First, Carnal worldlings agree with God for their penny in this world; they choose their portion in this life (Ps. 17:14); in these things they are willing to have their reward (ch. 6:2, 5), their consolation (Lu. 6:24), their good things (Lu. 16:25); and with these they shall be put off, shall be cut off from spiritual and eternal blessings; and herein God does them no wrong; they have what they chose, the penny they agreed for; so shall their doom be, themselves have decided it; it is conclusive against them.
                  • Secondly, Obedient believers agree with God for their penny in the other world, and they must remember that they have so agreed. Didst not thou agree to take God's word for it? Thou didst; and wilt thou go and agree with the world? Didst not thou agree to take up with heaven as thy portion, thy all, and to take up with nothing short of it? And wilt thou seek for a happiness in the creature, or think from thence to make up the deficiencies of thy happiness in God?
                    He therefore,
                    • 1. Ties him to his bargain (v. 14); Take that thine is, and go thy way. If we understand it of that which is ours by debt or absolute propriety, it would be a dreadful word; we are all undone, if we be put off with that only which we can call our own. The highest creature must go away into nothing, if he must go away with that only which is his own: but if we understand it of that which is ours by gift, the free gift of God, it teaches us to be content with such things as we have. Instead of repining that we have no more, let us take what we have, and be thankful. If God be better in any respect to others than to us, yet we have no reason to complain while he is so much better to us than we deserve, in giving us our penny, though we are unprofitable servants.
                    • 2. He tells him that those he envied should fare as well as he did; "I will give unto this last, even as unto thee; I am resolved I will.' Note, The unchangeableness of God's purposes in dispensing his gifts should silence our murmurings. If he will do it, it is not for us to gainsay; for he is in one mind, and who can turn him? Neither giveth he an account of any of his matters; nor is it fit he should.
              • (2.) He had no reason to quarrel with the master; for what he gave was absolutely his own, v. 15. As before he asserted his justice, so here his sovereignty; Is it not lawful for me to do what I will with my own? Note,
                • [1.] God is the Owner of all good; his propriety in it is absolute, sovereign, and unlimited.
                • [2.] He may therefore give or withhold his blessings, as he pleases. What we have, is not our own, and therefore it is not lawful for us to do what we will with it; but what God has, is his own; and this will justify him,
                  • First, In all the disposals of his providence; when God takes from us that which was dear to us, and which we could ill spare, we must silence our discontents with this; May he not do what he will with his own? Abstulit, sed et dedit-He hath taken away; but he originally gave. It is not for such depending creatures as we are to quarrel with our Sovereign.
                  • Secondly, In all the dispensations of his grace, God gives or withholds the means of grace, and the Spirit of grace, as he pleases. Not but that there is a counsel in every will of God, and what seems to us to be done arbitrarily, will appear at length to have been done wisely, and for holy ends. But this is enough to silence all murmurs and objectors, that God is sovereign Lord of all, and may do what he will with his own. We are in his hand, as clay in the hands of a potter; and it is not for us to prescribe to him, or strive with him.
      • (3.) He had no reason to envy his fellow servant, or to grudge at him; or to be angry that he came into the vineyard no sooner; for he was not sooner called; he had no reason to be angry that the master had given him wages for the whole day, when he had idled away the greatest part of it; for Is thine eye evil, because I am good? See here,
        • [1.] The nature of envy; It is an evil eye. The eye is often both the inlet and the outlet of this sin. Saul saw that David prospered, and he eyed him, 1 Sa. 18:9, 15. It is an evil eye, which is displeased at the good of others, and desires their hurt. What can have more evil in it? It is grief to ourselves, anger to God, and ill-will to our neighbour; and it is a sin that has neither pleasure, profit, nor honour, in it; it is an evil, an only evil.
        • [2.] The aggravation of it; "It is because I am good.' Envy is unlikeness to God, who is good, and doeth good, and delighteth in doing good; nay, it is an opposition and contradiction to God; it is a dislike of his proceedings, and a displeasure at what he does, and is pleased with. It is a direct violation of both the two great commandments at once; both that of love to God, in whose will we should acquiesce, and love to our neighbour, in whose welfare we should rejoice. Thus man's badness takes occasion from God's goodness to be more exceedingly sinful.
  • Lastly, Here is the application of the parable (v. 16), in that observation which occasioned it (ch. 19:30); So the first shall be last, and the last first. There were many that followed Christ now in the regeneration, when the gospel kingdom was first set up, and these Jewish converts seemed to have got the start of others; but Christ, to obviate and silence their boasting, here tells them,
    • 1. That they might possibly be outstripped by their successors in profession, and, though they were before others in profession, might be found inferior to them in knowledge, grace, and holiness. The Gentile church, which was as yet unborn, the Gentile world, which as yet stood idle in the market-place, would produce greater numbers of eminent, useful Christians, than were found among the Jews. More and more excellent shall be the children of the desolate than those of the married wife, Isa. 54:1. Who knows but that the church, in its old age, may be more fat and flourishing than ever, to show that the Lord is upright? Though primitive Christianity had more of the purity and power of that holy religion than is to be found in the degenerate age wherein we live, yet what labourers may be sent into the vineyard in the eleventh hour of the church's day, in the Philadelphian period, and what plentiful effusions of the Spirit may then be, above what has been yet, who can tell?
    • 2. That they had reason to fear, lest they themselves should be found hypocrites at last; for many are called but few chosen. This is applied to the Jews (ch. 22:14); it was so then, it is too true still; many are called with a common call, that are not chosen with a saving choice. All that are chosen from eternity, are effectually called, in the fulness of time (Rom. 8:30), so that in making our effectual calling sure we make sure our election (2 Pt. 1:10); but it is not so as to the outward call; many are called, and yet refuse (Prov. 1:24), nay, as they are called to God, so they go from him (Hos. 11:2, 7), by which it appears that they were not chosen, for the election will obtain, Rom. 11:7. Note, There are but few chosen Christians, in comparison with the many that are only called Christians; it therefore highly concerns us to build our hope for heaven upon the rock of an eternal choice, and not upon the sand of an external call; and we should fear lest we be found but seeming Christians, and so should really come short; nay, lest we be found blemished Christians, and so should seem to come short, Heb. 4:1.

Mat 20:17-19

This is the third time that Christ gave his disciples notice of his approaching sufferings; he was not going up to Jerusalem to celebrate the passover, and to offer up himself the great Passover; both must be done at Jerusalem: there the passover must be kept (Deu. 12:5), and there a prophet must perish, because there the great Sanhedrim sat, who were judges in that case, Lu. 13:33. Observe,

  • I. The privacy of this prediction; He took the twelve disciples apart in the way. This was one of those things which were told to them in darkness, but which they were afterward to speak in the light, ch. 10:27. His secret was with them, as his friends, and this particularly. It was a hard saying, and, if any could bear it, they could. They would be more immediately exposed to peril with him, and therefore it was requisite that they should know of it, that, being fore-warned, they might be fore-armed. It was not fit to be spoken publicly as yet,
    • 1. Because many that were cool toward him, would hereby have been driven to turn their backs upon him; the scandal of the cross would have frightened them from following him any longer.
    • 2. Because many that were hot for him, would hereby be driven to take up arms in his defense, and it might have occasioned an uproar among the people (ch. 26:5), which would have been laid to his charge, if he had told them of it publicly before: and, besides that such methods are utterly disagreeable to the genius of his kingdom, which is not of this world, he never countenanced any thing which had a tendency to prevent his sufferings. This discourse was not in the synagogue, or in the house, but in the way, as they travelled along; which teaches us, in our walks or travels with our friends, to keep up such discourse as is good, and to the use of edifying. See Deu. 16:7.
  • II. The prediction itself, v. 18, 19. Observe,
    • 1. It is but a repetition of what he had once and again said before, ch. 16:21; 17:22, 23. This intimates that he not only saw clearly what troubles lay before him, but that his heart was upon his suffering-work; it filled him, not with fear, then he would have studied to avoid it, and could have done it, but with desire and expectation; he spoke thus frequently of his sufferings, because through them he was to enter into his glory. Note, It is good for us to be often thinking and speaking of our death, and of the sufferings which, it is likely, we may meet with betwixt this and the grave; and thus, by making them more familiar, they would become less formidable. This is one way of dying daily, and of taking up our cross daily, to be daily speaking of the cross, and of dying; which would come neither the sooner nor the surer, but much the better, for our thoughts and discourses of them.
    • 2. He is more particular here in foretelling his sufferings than any time before. He had said (ch. 16:21), that he should suffer many things, and be killed; and (ch. 17:22), that he should be betrayed into the hands of men, and they should kill him; but here he adds; that he shall be condemned, and delivered to the Gentiles, that they shall mock him, and scourge him, and crucify him. These are frightful things, and the certain foresight of them was enough to damp an ordinary resolution, yet (as was foretold concerning him, Isa. 42:4) he did not fail, nor was discouraged; but the more clearly he foresaw his sufferings, the more cheerfully he went forth to meet them. He foretels by whom he should suffer, by the chief priests and the scribes; so he had said before, but here he adds, They shall deliver him to the Gentiles, that he might be the better understood; for the chief priests and scribes had no power to put him to death, nor was crucifying a manner of death in use among the Jews. Christ suffered from the malice both of Jews and Gentiles, because he was to suffer for the salvation both of Jews and Gentiles; both had a hand in his death, because he was to reconcile both by his cross, Eph. 2:16.
    • 3. Here, as before, he annexes the mention of his resurrection and his glory to that of his death and sufferings; The third day he shall rise again. He still brings this in,
      • (1.) To encourage himself in his sufferings, and to carry him cheerfully through them. He endured the cross for the joy set before him; he foresaw he should rise again, and rise quickly, the third day. He shall be straightway glorified, Jn. 13:32. The reward is not only sure, but very near.
      • (2.) To encourage his disciples, and comfort them, who would be overwhelmed and greatly terrified by his sufferings.
      • (3.) To direct us, under all the sufferings of this present time, to keep up a believing prospect of the glory to be revealed, to look at the things that are not seen, that are eternal, which will enable us to call the present afflictions light, and but for a moment.

Mat 20:20-28

Here, is first, the request of the two disciples to Christ, and the rectifying of the mistake upon which that was grounded, v. 20-23. The sons of Zebedee were James and John, two of the first three of Christ's disciples; Peter and they were his favourites; John was the disciple whom Jesus loved; yet none were so often reproved as they; whom Christ loves best he reproves most, Rev. 3:19.

  • I. Here is the ambitious address they made to Christ-that they might sit, the one on his right hand, and the other on his left, in his kingdom, v. 20, 21. It was a great degree of faith, that they were confident of his kingdom, though now he appeared in meanness; but a great degree of ignorance, that they still expected a temporal kingdom, with worldly pomp and power, when Christ had so often told them of sufferings and self-denial. In this they expected to be grandees. They ask not for employment in this kingdom, but for honour only; and no place would serve them in this imaginary kingdom, but the highest, next to Christ, and above every body else. It is probable that the last word in Christ's foregoing discourse gave occasion to this request, that the third day he should rise again. They concluded that his resurrection would be his entrance upon his kingdom, and therefore were resolved to put in betimes for the best place; nor would they lose it for want of speaking early. What Christ said to comfort them, they thus abused, and were puffed up with. Some cannot bear comforts, but they turn them to a wrong purpose; as sweetmeats in a foul stomach produce bile. Now observe,
    • 1. There was policy in the management of this address, that they put their mother on to present it, that it might be looked upon as her request, and not theirs. Though proud people think well of themselves, they would not be thought to do so, and therefore affect nothing more than a show of humility (Col. 2:18), and others must be put on to court that honour for them, which they are ashamed to court for themselves. The mother of James and John was Salome, as appears by comparing ch. 27:61, with Mk. 15:40. Some think she was daughter of Cleophas or Alpheus, and sister or cousin german to Mary the mother of our Lord. She was one of those women that attended Christ, and ministered to him; and they thought she had such an interest in him, that he could deny her nothing, and therefore they made her their advocate. Thus when Adonijah had reasonable request to make to Solomon, he put Bathsheba on to speak for him. It was their mother's weakness thus to become that tool of their ambition, which she should have given a check to. Those that are wise and good, would not be seen in an ill-favoured thing. In gracious requests, we should learn this wisdom, to desire the prayers of those that have an interest at the throne of grace; we should beg of our praying friends to pray for us, and reckon it a real kindness.
      It was likewise policy to ask first for a general grant, that he would do a certain thing for them, not in faith, but in presumption, upon that general promise; Ask, and it shall be given you; in which is implied this qualification of our request, that it be according to the revealed will of God, otherwise we ask and have not, if we ask to consume it upon our lusts, Jam. 4:3.
    • 2. There was pride at the bottom of it, a proud conceit of their own merit, a proud contempt of their brethren, and a proud desire of honour and preferment; pride is a sin that most easily besets us, and which it is hard to get clear of. It is a holy ambition to strive to excel others in grace and holiness; but it is a sinful ambition to covet to exceed others in pomp and grandeur. Seekest thou great things for thyself, when thou hast just now heard of thy Master's being mocked, and scourged, and crucified? For shame! Seek them not, Jer. 45:5.
  • II. Christ's answer to this address (v. 22, 23), directed not to the mother, but to the sons that set her on. Though others be our mouth in prayer, the answer will be given to us according as we stand effected. Christ's answer is very mild; they were overtaken in the fault of ambition, but Christ restored them with the spirit of meekness. Observe,
    • 1. How he reproved the ignorance and error of their petition; Ye know not what ye ask.
      • (1.) They were much in the dark concerning the kingdom they had their eye upon; they dreamed of a temporal kingdom, whereas Christ's kingdom is not of this world. They knew not what it was to sit on his right hand, and on his left; they talked of it as blind men do of colours. Our apprehensions of that glory which is yet to be revealed, are like the apprehensions which a child has of the preferments of grown men. If at length, through grace, we arrive at perfection, we shall then put away such childish fancies: when we come to see face to face, we shall know what we enjoy; but now, alas, we know not what we ask; we can but ask for the good as it lies in the promise, Tit. 1:2. What it will be in the performance, eye has not seen, nor ear heard.
      • (2.) They were much in the dark concerning the way to that kingdom. They know not what they ask, who ask for the end, but overlook the means, and so put asunder what God has joined together. The disciples thought, when they had left what little all they had for Christ, and had gone about the country awhile preaching the gospel of the kingdom, all their service and sufferings were over, and it was now time to ask, What shall we have? As if nothing were now to be looked for but crowns and garlands; whereas there were far greater hardships and difficulties before them than they had yet met with. They imagined their warfare was accomplished when it was scarcely begun, and they had yet but run with the footmen. They dream of being in Canaan presently, and consider not what they shall do in the swellings of Jordan. Note,
        • [1.] We are all apt, when we are but girding on the harness, to boast as though we had put it off.
        • [2.] We know not what we ask, when we ask for the glory of wearing the crown, and ask not for grace to bear the cross in our way to it.
    • 2. How he repressed the vanity and ambition of their request. They were pleasing themselves with the fancy of sitting on his right hand, and on his left, in great state; now, to check this, he leads them to the thoughts of their sufferings, and leaves them in the dark about their glory.
      • (1.) He leads them to the thoughts of their sufferings, which they were not so mindful of as they ought to have been. They looked so earnestly upon the crown, the prize, that they were ready to plunge headlong and unprepared into the foul way that led to it; and therefore he thinks it necessary to put them in mind of the hardships that were before them, that they might be no surprise or terror to them.
        Observe,
        • [1.] How fairly he puts the matter to them, concerning these difficulties (v. 22); "You would stand candidates for the first post of honour in the kingdom; but are you able to drink of the cup that I shall drink of? You talk of what great things you must have when you have done your work; but are you able to hold out to the end of it?' Put the matter seriously to yourselves. These same two disciples once knew not what manner of spirit they were of, when they were disturbed with anger, Lu. 9:55; and now they were not aware what was amiss in their spirits when they were lifted up with ambition. Christ sees that pride in us which we discern not in ourselves.
          Note,
          • First, That to suffer for Christ is to drink of a cup, and to be baptized with a baptism. In this description of sufferings,
            • 1. It is true, that affliction doth abound. It is supposed to be a bitter cup, that is drunk of, wormwood and gall, those waters of a full cup, that are wrung out to God's people (Ps. 73:10); a cup of trembling indeed, but not of fire and brimstone, the portion of the cup of wicked men, Ps. 11:6. It is supposed to be a baptism, a washing with the waters of affliction; some are dipped in them; the waters compass them about even to the soul (Jonah 2:5); others have but a sprinkling of them; both are baptism, some are overwhelmed in them, as in a deluge, others ill wet, as in a sharp shower. But,
            • 2. Even in this, consolation doth more abound. It is but a cup, not an ocean; it is but a draught, bitter perhaps, but we shall see the bottom of it; it is a cup in the hand of a Father (Jn. 18:11); and it is full of mixture, Ps. 75:8. It is but a baptism; if dipped, that is the worst of it, not drowned; perplexed, but not in despair. Baptism is an ordinance by which we join ourselves to the Lord in covenant and communion; and so is suffering for Christ, Eze. 20:37; Isa. 48:10. Baptism is "an outward and visible sign of an inward and spiritual grace;' and so is suffering for Christ, for unto us it is given, Phil. 1:29.
          • Secondly, It is to drink of the same cup that Christ drank of, and to be baptized with the same baptism that he was baptized with. Christ is beforehand with us in suffering, and in that as in other things left us an example.
            • 1. It bespeaks the condescension of a suffering Christ, that he would drink of such a cup (Jn. 18:11), nay, and such a brook (Ps. 110:7), and drink so deep, and yet so cheerfully; that he would be baptized with such a baptism, and was so forward to it, Lu. 12:50. It was much that he would be baptized with water as a common sinner, much more with blood as an uncommon malefactor. But in all this he was made in the likeness of sinful flesh, and was made sin for us.
            • 2. It bespeaks the consolation of suffering Christians, that they do but pledge Christ in the bitter cup, are partakers of his sufferings, and fill up that which is behind of them; we must therefore arm ourselves with the same mind, and go to him without the camp.
          • Thirdly, It is good for us to be often putting it to ourselves, whether we are able to drink of this cup, and to be baptized with this baptism. We must expect suffering, and not look upon it as a hard thing to suffer well and as becomes us. Are we able to suffer cheerfully, and in the worst of times still to hold fast our integrity? What can we afford to part with for Christ? How far will we give him credit? Could I find in my heart to drink of a bitter cup, and to be baptized with a bloody baptism, rather than let go my hold of Christ? The truth is, Religion, if it be worth any thing, is worth every thing; but it is worth little, if it be not worth suffering for. Now let us sit down, and count the cost of dying for Christ rather than denying him, and ask, Can we take him upon these terms?
        • [2.] See how boldly they engage for themselves; they said, We are able, in hopes of sitting on his right hand, and on his left; but at the same time they fondly hoped that they should never be tried. As before they knew not what they asked, so now they knew not what they answered. We are able; they would have done well to put in, "Lord, by thy strength, and in thy grace, we are able, otherwise we are not.' But the same that was Peter's temptation, to be confident of his own sufficiency, and presume upon his own strength, was here the temptation of James and John; and it is a sin we are all prone to. They knew not what Christ's cup was, nor what his baptism, and therefore they were thus bold in promising for themselves. But those are commonly most confident, that are least acquainted with the cross.
        • [3.] See how plainly and positively their sufferings are here foretold (v. 23); Ye shall drink of my cup. Sufferings foreseen will be the more easily borne, especially if looked upon under a right notion, as drinking of his cup, and being baptized with his baptism. Christ began in suffering for us, and expects we should pledge him in suffering for him. Christ will have us know the worst, that we may make the best of our way to heaven; Ye shall drink; that is, ye shall suffer. James drank the bloody cup first of all the apostles, Acts 12:2. John, though at last he died in his bed, if we may credit the ecclesiastical historians, yet often drank of this bitter cup, as when he was banished into the isle of Patmos (Rev. 1:9), and when (as they say) at Ephesus he was put into a caldron of boiling oil, but was miraculously preserved. He was, as the rest of the apostles, in deaths often. He took the cup, offered himself to the baptism, and it was accepted.
      • (2.) He leaves them in the dark about the degrees of their glory. To carry them cheerfully through their sufferings, it was enough to be assured that they should have a place in his kingdom. The lowest seat in heaven is an abundant recompence for the greatest sufferings on earth. But as to the preferments there, it was not fit there should be any intimation given for whom they were intended; for the infirmity of their present state could not bear such a discovery with any evenness; "To sit on my right hand and on my left is not mine to give, and therefore it is not for you to ask it or to know it; but it shall be given to them for whom it is prepared of my Father.' Note,
        • [1.] It is very probable that there are degrees of glory in heaven; for our Saviour seems to allow that there are some that shall sit on his right hand and on his left, in the highest places.
        • [2.] As the future glory itself, so the degrees of it, are purposed and prepared in the eternal counsel of God; as the common salvation, so the more peculiar honours, are appointed, the whole affair is long since settled, and there is a certain measure of the stature, both in grace and glory, Eph. 4:13.
        • [3.] Christ, in dispensing the fruits of his own purchase, goes exactly by the measures of his Father's purpose; It is not mine to give, save to them (so it may be read) for whom it is prepared. Christ has the sole power of giving eternal life, but then it is to as many as were given him, Jn. 17:2. It is not mine to give, that is, to promise now; that matter is already settled and concerted, and the Father and Son understand one another perfectly well in this matter. "It is not mine to give to those that seek and are ambitious of it, but to those that by great humility and self-denial are prepared for it.'
  • III. Here are the reproof and instruction which Christ gave to the other ten disciples for their displeasure at the request of James and John. He had much to bear with in them all, they were so weak in knowledge and grace, yet he bore their manners.
    • 1. The fret that the ten disciples were in (v. 24). They were moved with indignation against the two brethren; not because they were desirous to be preferred, which was their sin, and for which Christ was displeased with them, but because they were desirous to be preferred before them, which was a reflection upon them. Many seem to have indignation at sin; but it is not because it is sin, but because it touches them. They will inform against a man that swears; but it is only if he swear at them, and affront them, not because he dishonours God. These disciples were angry at their brethren's ambition, though they themselves, bay because they themselves, were as ambitious. Note, It is common for people to be angry at those sins in others which they allow of and indulge in themselves. Those that are proud and covetous themselves do not care to see others so. Nothing makes more mischief among brethren, or is the cause of more indignation and contention, than ambition, and desire of greatness. We never find Christ's disciples quarreling, but something of this was at the bottom of it.
    • 2. The check that Christ gave them, which was very gentle, rather by way of instruction what they should be, than by way of reprehension for what they were. He had reproved this very sin before (ch. 18:3), and told them they must be humble as little children; yet they relapsed into it, and yet he reproved them for it thus mildly.
      He called them unto him, which intimates great tenderness and familiarity. He did not, in anger, bid them get out of his presence, but called them, in love, to come into his presence: for therefore he is fit to teach, and we are invited to learn of him, because he is meek and lowly in heart. What he had to say concerned both the two disciples and the ten, and therefore he will have them all together. And he tells them, that, whereas they were asking which of them should have dominion a temporal kingdom, there was really no such dominion reserved for any of them. For,
      • (1.) They must not be like the princes of the Gentiles. Christ's disciples must not be like Gentiles, no not like princes of the Gentiles. Principality doth no more become ministers than Gentilism doth Christians.
        Observe,
        • [1.] What is the way of the princes of the Gentiles (v. 25); to exercise dominion and authority over their subjects, and (if they can but win the upper hand with a strong hand) over one another too. That which bears them up in it is, that they are great, and great men think they may do any thing. Dominion and authority are the great things which the princes of the Gentiles pursue, and pride themselves in; they would bear sway, would carry all before them, have every body truckle to them, and every sheaf bow to theirs. They would have it cried before them, Bow the knee; like Nebuchadnezzar, who slew, and kept alive, at pleasure.
        • [2.] What is the will of Christ concerning his apostles and ministers, in this matter.
          • First, "It shall not be so among you. The constitution of the spiritual kingdom is quite different from this. You are to teach the subjects of this kingdom, to instruct and beseech them, to counsel and comfort them, to take pains with them, and suffer with them, not to exercise dominion or authority over them; you are not to lord it over God's heritage (1 Pt. 5:3), but to labour in it.' This forbids not only tyranny, and abuse of power, but the claim or use of any such secular authority as the princes of the Gentiles lawfully exercise. So hard is it for vain men, even good men, to have such authority, and not to be puffed up with it, and do more hurt than good with it, that our Lord Jesus saw fit wholly to banish it out of his church. Paul himself disowns dominion over the faith of any, 2 Co. 1:24. The pomp and grandeur of the princes of the Gentiles ill become Christ's disciples. Now, if there were no such power and honour intended to be in the church, it was nonsense for them to be striving who should have it. They knew not what they asked.
          • Secondly, How then shall it be among the disciples of Christ? Something of greatness among them Christ himself had intimated, and here he explains it; "He that will be great among you, that will be chief, that would really be so, and would be found to be so at last, let him be your minister, your servant,' v. 26, 27. Here observe,
            • 1. That it is the duty of Christ's disciples to serve one another, for mutual edification. This includes both humility and usefulness. The followers of Christ must be ready to stoop to the meanest offices of love for the good one of another, must submit one to another (1 Pt. 5:5; Eph. 5:21), and edify one another (Rom. 14:19), please one another for good, Rom. 15:2. The great apostle made himself every one's servant; see 1 Co. 9:19.
            • 2. It is the dignity of Christ's disciples faithfully to discharge this duty. The way to be great and chief is to be humble and serviceable. Those are to be best accounted of, and most respected, in the church, and will be so by all that understand things aright; not those that are dignified with high and mighty names, like the names of the great ones of the earth, that appear in pomp, and assume to themselves a power proportionable, but those that are most humble and self-denying, and lay out themselves most to do good, though to the diminishing of themselves. These honour God most, and those he will honour. As he must become a fool that would be wise, so he must become a servant that would be chief. St. Paul was a great example of this; he laboured more abundantly than they all, made himself (as some would call it) a drudge to his work; and is not he chief? Do we not by consent call him the great apostle, though he called himself less than the least? And perhaps our Lord Jesus had an eye to him, when he said, There were last that should be first; for Paul was one born out of due time (1 Co. 15:8); not only the youngest child of the family of the apostles, but a posthumous one, yet he became greatest. And perhaps he it was for whom the first post of honour in Christ's kingdom was reserved and prepared of his Father, not for James who sought it; and therefore just before Paul began to be famous as an apostle, Providence ordered it so that James was cut off (Acts 12:2), that in the college of the twelve Paul might be substituted in his room.
      • (2.) They must be like the Master himself; and it is very fit that they should, that, while they were in the world, they should be as he was when he was in the world; for to both the present state is a state of humiliation, the crown and glory were reserved for both in the future state. Let them consider that the Son of Man came not to be ministered to, but to minister, and to give his life a ransom for many, v. 28. Our Lord Jesus here sets himself before his disciples as a pattern of those two things before recommended, humility, and usefulness.
        • [1.] Never was there such an example of humility and condescension as there was in the life of Christ, who came not to be ministered unto, but to minister. When the Son of God came into the world, his Ambassador to the children of men, one would think he should have been ministered to, should have appeared in an equipage agreeable to his person and character; but he did not so; he made no figure, had no pompous train of state-servants to attend him, nor was he clad in robes of honour, for he took upon him the form of a servant. He was indeed ministered to as a poor man, which was a part of his humiliation; there were those that ministered to him of their substance (Lu. 8:2, 3); but he was never ministered to as a great man; he never took state upon him, was not waited on at table; he once washed his disciples' feet, but we never read that they washed his feet. He came to minister help to all that were in distress; he made himself a servant to the sick and diseased; was as ready to their requests as ever any servant was at the beck of his master, and took as much pains to serve them; he attended continually to this very thing, and denied himself both food and rest to attend to it.
        • [2.] Never was there such an example of beneficence and usefulness as there was in the death of Christ, who gave his life a ransom for many. He lived as a servant, and went about doing good; but he died as a sacrifice, and in that he did the greatest good of all. He came into the world on purpose to give his life a ransom; it was first in his intention. The aspiring princes of the Gentiles make the lives of many a ransom for their own honour, and perhaps a sacrifice to their own humour. Christ doth not do so; his subjects' blood is precious to him, and he is not prodigal of it (Ps. 72:14); but on the contrary, he gives his honour and life too ransom for his subjects. Note,
          • First, Jesus Christ laid down his life for a ransom. Our lives were forfeited into the hands of divine justice by sin. Christ, by parting with his life, made atonement for sin, and so rescued ours; he was made sin, and a curse for us, and died, not only for our good, but in our stead, Acts 20:28; 1 Pt. 1:18, 19.
          • Secondly, It was a ransom for many, sufficient for all, effectual for many; and, if for many, then, saith the poor doubting soul, "Why not for me?' It was for many, that by him many may be made righteous. These many were his seed, for which his soul travailed (Isa. 53:10, 11); for many, so they will be when they come all together, though now they appear but a little flock.

Now this is a good reason why we should not strive for precedency, because the cross is our banner, and our Master's death is our life. It is a good reason why we should study to do good, and, in consideration of the love of Christ in dying for us, not hesitate to lay down our lives for the brethren, 1 Jn. 3:16. Ministers should be more forward than others to serve and suffer for the good of souls, as blessed Paul was, Acts 20:24; Phil. 2:17. The nearer we are all concerned in, and the more we are advantaged by, the humility and humiliation of Christ, the more ready and careful we should be to imitate it.

Mat 20:29-34

We have here an account of the cure of two poor blind beggars; in which we may observe,

  • I. Their address to Christ, v. 29, 30. And in this,
    • 1. The circumstances of it are observable. It was as Christ and his disciples departed from Jericho; of that devoted place, which was rebuilt under a curse, Christ took his leave with this blessing, for he received gifts even for the rebellious. It was in the presence of a great multitude that followed him; Christ had a numerous, though not a pompous, attendance, and did good to them, though he did not take state to himself. This multitude that followed him for loaves, and some for love, some for curiosity, and some in expectation of his temporal reign, which the disciples themselves dreamed of, very few with desire to be taught their duty; yet, for the sake of those few, he confirmed his doctrine by miracles wrought in the presence of great multitudes; who, if they were not convinced by them, would be the more inexcusable. Two blind men concurred in their request; for joint-prayer is pleasing to Christ, ch. 18:19. These joint-sufferers were joint-suitors; being companions in the same tribulation, they were partners in the same supplication. Note, It is good for those that are labouring under the same calamity, or infirmity of body or mind, to join together in the same prayer to God for relief, that they may quicken one another's fervency, and encourage one another's faith. There is mercy enough in Christ for all the petitioners. These blind men were sitting by the way-side, as blind beggars used to do. Note, Those that would receive mercy from Christ, must place themselves there where his out-goings are; where he manifests himself to those that seek him. It is good thus to way-lay Christ, to be in his road.
      They heard that Jesus passed by. Though they were blind, they were not deaf. Seeing and hearing are the learning senses. It is a great calamity to want either; but the defect of one may be, and often is, made up in the acuteness of the other; and therefore it has been observed by some as an instance of the goodness of Providence, that none were ever known to be born both blind and deaf; but that, one way or other, all are in a capacity of receiving knowledge. These blind men had heard of Christ by the hearing of the ear, but they desired that their eyes might see him. When they heard that Jesus passed by, they asked no further questions, who were with him, or whether he was in haste, but immediately cried out. Note, It is good to improve the present opportunity, to make the best of the price now in the hand, because, if once let slip, it may never return; these blind men did so, and did wisely; for we do not find that Christ ever came to Jericho again. Now is the accepted time.
    • 2. The address itself is more observable; Have mercy on us, O Lord, thou Son of David, repeated again, v. 31. Four things are recommended to us for an example in this address; for, though the eye of the body was dark, the eye of the mind was enlightened concerning truth, duty, and interest.
      • (1.) Here is an example of importunity in prayer. They cried out as men in earnest; men in want are earnest, of course. Cold desires do but beg denials. Those that would prevail in prayer, must stir up themselves to take hold on God in duty. When they were discountenanced in it, they cried the more. The stream of fervency, if it be stopped, will rise and swell the higher. This wrestling with God in prayer, and makes us the fitter to receive mercy; for the more it is striven for, the more it will be prized and thankfully acknowledged.
      • (2.) Of humility in prayer; in that word, Have mercy on us, not specifying the favour, or prescribing what, much less pleading merit, but casting themselves upon, and referring themselves cheerfully to, the Meditator's mercy, in what way he pleases; "Only have mercy.' They ask not for silver and gold, though they were poor, but mercy, mercy. This is that which our hearts must be upon, when we come to the throne of grace, that we may find mercy, Heb. 4:16; Ps. 130:7.
      • (3.) Of faith in prayer; in the title they gave to Christ, which was in the nature of a plea; O Lord, thou Son o David; they confess that Jesus Christ is Lord, and therefore had authority to command deliverance for them. Surely it was by the Holy Ghost that they called Christ Lord, 1 Co. 12:3. Thus they take their encouragement in prayer from his power, as in calling him the Son of David they take encouragement from his goodness, as Messiah, of whom so many kind and tender things had been foretold, particularly his compassion to the poor and needy, Ps. 72:12, 13. It is of excellent use, in prayer, to eye Christ in the grace and glory of his Messiahship; to remember that he is the Son of David, whose office it is to help, and save, and to plead it with him.
      • (4.) Of perseverance in prayer, notwithstanding discouragement. The multitude rebuked them, as noisy, clamorous, and impertinent, and bid them hold their peace, and not disturb the Master, who perhaps at first himself seemed not to regard them. In following Christ with our prayers, we must expect to meet with hindrances and manifold discouragements from within and from without, something or other that bids us hold our peace. Such rebuke are permitted, that faith and fervency, patience and perseverance, may be tried. These poor blind men were rebuked by the multitude that followed Christ. Note, the sincere and serious beggars at Christ's door commonly meet with the worst rebukes from those that follow him but in pretence and hypocrisy. But they would not be beaten off so; when they were in pursuit of such a mercy, it was no time to compliment, or to practise a timid delicacy; no, they cried the more. Note, Men ought always to pray, and not to faint; to pray with all perseverance (Lu. 18:1); to continue in prayer with resolution, and not to yield to opposition.
  • II. The answer of Christ to this address of theirs. The multitude rebuked them; but Christ encouraged them. It were sad for us, if the Master were not more kind and tender than the multitude; but he loves to countenance those with special favour, that are under frowns, and rebukes, and contempts from men. He will not suffer his humble supplicants to be run down, and put out of countenance.
    • 1. He stood still, and called them, v. 32. He was now going up to Jerusalem, and was straitened till his work there was accomplished; and yet he stood still to cure these blind men. Note, When we are ever so much in haste about any business, yet we should be willing to stand still to do good. He called them, not because he could not cure them at a distance, but because he would do it in the most obliging and instructive way, and would countenance weak but willing patients and petitioners. Christ not only enjoins us to pray, but invites us; holds out the golden sceptre to us, and bids us come touch the top of it.
    • 2. He enquired further into their case; What will ye that I shall do unto you? This implies,
      • (1.) A very fair offer; "Here I am; let me know what you would have, and you shall have it.' What would we more? He is able to do for us, and as willing as he is able; Ask, and it shall be given you.
      • (2.) A condition annexed to this offer, which is a very easy and reasonable one-that they should tell him what they would have him do for them. One would think this a strange question, any one might tell what they would have. Christ knew well enough; but he would know it from them, whether they begged only for alms, as from a common person, or for a cure, as from the Messiah. Note, It is the will of God that we should in every thing make our requests known to him by prayer and supplication; not to inform or move him, but to qualify ourselves for the mercy. The waterman in the boat, who with his hook takes hold of the shore, does not thereby pull the shore to the boat, but the boat to the shore. So in prayer we do not draw the mercy to ourselves, but ourselves to the mercy.
      They soon made known their request to him, such a one as they never made to any one else; Lord, that our eyes may be opened. The wants and burthens of the body we are soon sensible of, and can readily relate; Ubi dolor, ubi digitus-The finger promptly points to the seat of pain. O that we were but as apprehensive of our spiritual maladies, and could as feelingly complain of them, especially our spiritual blindness! Lord, that the eyes of our mind may be opened! Many are spiritually blind, and yet say they see, Jn. 9:41. Were we but sensible of our darkness, we should soon apply ourselves to him, who alone has the eye-salve, with this request, Lord, that our eyes may be opened.
    • 3. He cured them; when he encouraged them to seek him, he did not say, Seek in vain. What he did was an instance,
      • (1.) Of his pity; He had compassion on them. Misery is the object of mercy. They that are poor and blind are wretched and miserable (Rev. 3:17), and the objects of compassion. It was the tender mercy of our God, that gave light and sight to them that sat in darkness, Lu. 1:78, 79. We cannot help those that are under such calamities, as Christ did; but we may and must pity them, as Christ did, and draw out our soul to them.
      • (2.) Of his power; He that formed the eye, can he not heal it? Yes, he can, he did, he did it easily, he touched their eyes; he did it effectually, Immediately their eyes received sight. Thus he not only proved that he was sent of God, but showed on what errand he was sent-to give sight to those that are spiritually blind, to turn them from darkness to light.
  • Lastly, These blind men, when they had received sight, followed him. Note, None follow Christ blindfold. He first by his grace opens men's eyes, and so draws their hearts after him. They followed Christ, as his disciples, to learn of him, and as his witnesses, eye-witnesses, to bear their testimony to him and to his power and goodness. The best evidence of spiritual illumination is a constant inseparable adherence to Jesus Christ as our Lord and Leader.