Matthew 20:17–34

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 (Deut. xii. 5), and there a prophet must perish, because there the great Sanhedrim sat, who were judges in that case, Luke xiii. 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. x. 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. xxvi. 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 Deut. xvi. 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. xvi. 21; xvii. 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. xvi. 21), that he should suffer many things, and be killed; and (ch. xvii. 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. xlii. 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. ii. 16. 3. Here, as before, he annexes the mention of his resurrection and his glory to that of his death and sufferings; The third day he shall rise again. He still brings this in, (1.) To encourage himself in his sufferings, and to carry him cheerfully through them. He endured the cross for the joy set before him; he foresaw he should rise again, and rise quickly, the third day. He shall be straightway glorified, John xiii. 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.

Matthew 20:17-19 Matthew 20:17-19 Mark 10:32-34 Luke 18:31-34 17. And Jesus, going up to Jerusalem, took the twelve disciples apart in the way, and said to them, 18. Lo, we go 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 they will deliver him to the Gentiles to mock, and to scourge, and to crucify him; [647] and on the third day he will rise again. 32. And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and, while they followed him, where afraid. And having again taken aside the twelve, he began to tell them what things would happen to him: 33. Lo, we go up to Jerusalem; and the Son of man will be delivered to the chief priests and scribes; and they will condemn him to death, and will deliver him to the Gentiles: 34. And will mock him, and scourge him, and spit upon him, and kill him; and on the third day he will rise again. 31. And Jesus took the twelve, and said to them, Lo, we go up to Jerusalem, and all things which have been written by the prophets concerning the Son of man will be accomplished. 32. For he will be delivered to the Gentiles, and mocked, and insulted, and spat on; 33. And after having scourged, they will kill him; and on the third day he will rise again. 34. And they understood none of these things; and this saying was hidden from them, and they understood not the things which were spoken. [648] Though the apostles had been previously informed what kind of death awaited our Lord, yet as they had not sufficiently profited by it, he now repeats anew what he had frequently said. He sees that the day of his death is at hand; nay more, he is already in a state of readiness to offer himself to be sacrificed; and, on the other hand, he sees the disciples not only afraid, but overwhelmed by blind alarm. He therefore exhorts them to steadiness, that they may not immediately yield to temptation. Now there are two methods by which he confirms them; for, by foretelling what would happen, he not only fortifies them, that they may not give way, when a calamity, which has arisen suddenly and contrary to expectation, takes them by surprise, but meets the offense of the cross by a proof of his Divinity, that they may not lose courage at beholding his short abasement, when they are convinced that he is the Son of God, and therefore will be victorious over death. The second method of confirmation is taken from his approaching resurrection. But it will be proper to look more closely at the words. Mark states -- what is omitted by the other two Evangelists -- that, before our Lord explained to his disciples in private that he was going straight to the sacrifice of death, not only they, but also the rest of his followers, were sorrowful and trembling. Now why they were seized with this fear it is not easy to say, if it was not because they had already learned that they had dangerous adversaries at Jerusalem, and would therefore have wished that Christ should remain in some quiet retreat beyond the reach of the darts, rather than voluntarily expose himself to such inveterate enemies. Although this fear was in many respects improper, yet the circumstance of their following Christ is a proof of no ordinary respect and obedience. It would indeed have been far better to hasten cheerfully and without regret, wheresoever the Son of God chose to lead them; but commendation is due to their reverence for his person, which appears in choosing to do violence to their own feelings rather than to forsake him. Matthew 20:17. Took the twelve disciples apart in the way It may appear surprising that he makes the twelve alone acquainted with his secret, since all have need of consolation, for all had been alike seized with fear. I consider the reason why he did not publish his death to have been, that the report might not spread too widely before the time. Besides, as he did not expect that the warning would be of immediate advantage, he reckoned it enough to entrust it to a few, who were afterwards to be his witnesses. For, as the seed thrown into the earth does not immediately spring up, so we know that Christ said many things to the apostles which did not immediately yield fruit. And if he had admitted all indiscriminately to this discourse, it was possible that many persons, seized with alarm, might flee, and fill the ears of the public with this report; and thus the death of Christ would have lost its glory, because he would have appeared to have rashly brought it on himself. Secretly, therefore, he addresses the apostles, and does not even select them as qualified to receive profit by it, but, as I lately hinted, that they may afterwards be witnesses. On this subject Luke is more full than the others; for he relates not only that Christ predicted the events which were near at hand, but also that he added the doctrine, that those things which had been written by the prophets would be accomplished in the Son of man. It was an excellent remedy for overcoming temptation, to perceive in the very ignominy of the cross the marks by which the Prophets had pointed out the promised Author of salvation. There can be no doubt that our Lord pointed out also from the Prophets what kind of fruit they ought to expect from his death; for the Prophets do not only teach that Christ must suffer, but add the reason, that he may reconcile the world to God. 18. Lo, we go up to Jerusalem. Hence we perceive that Christ was endued with divine fortitude for overcoming the terrors of death, for he knowingly and willingly hastens to undergo it. [649] For why does he, without any constraint, march forward to suffer a shocking murder, but because the invincible power of the Spirit enabled him to subdue fear, and raised him above all human feelings? By a minute detail of the circumstances, he gives a still more evident proof of his Divinity. For he could not -- as man -- have foreseen that, after having been condemned by the chief priests and scribes, he would be delivered up to the Gentiles, and spat on, and mocked in various ways, and scourged, and at length dragged to the punishment of the cross Yet it must be observed that, though our Lord was fully acquainted with the weakness of his disciples, he does not conceal from them a very grievous offense. For -- as we have said on a former occasion [650] -- nothing could at that time have happened more powerfully calculated to shake the minds of the godly, than to see the whole of the sacred order of the Church opposed to Christ. And yet he does not spare their weakness by deceiving them, but, candidly declaring the whole matter, points out the way to overcome temptation; namely, by looking forward with certainty to his resurrection. But as it was necessary that His death should go before, he makes their triumph, in the meantime, to consist in hope. Luke 18:34. And they understood none of these things. What stupidity was this, not to understand what Christ said to them in a plain and familiar manner, on a subject not too lofty or intricate, but of which they had, at their own suggestion, entertained some suspicion! But it is proper also to bear in mind -- what I have formerly observed -- the reason why they were held in such gross ignorance, which was, that they had formed the expectation of a joyful and prosperous advancement, and therefore reckoned it to be in the highest degree absurd, that Christ should be ignominiously crucified. Hence we infer with what madness the minds of men are seized through a false imagination; and therefore we ought to be the more careful not to yield to any foolish thoughts, and shut our eyes against the light. Footnotes: [647] "Pour estre mocque, et flagelle, et crucifie;" -- "to be mocked, and scourged, and crucified." [648] "Et ne pouvoyent entendre ce qu'il leur disoit;" -- "and they could not understand what he said to them." [649] "Veu qu'il se haste pour s'y presenter de son bon gre, et seachant bien ce qu'il avoit a endurer;" -- "since he hastens to present himself to it of his own accord, and knowing well what he had to endure." [650] See [36]p. 301 of this volume.

And Jesus going up to Jerusalem,.... Which was situated (f) in the highest part of the land of Israel: the land of Israel, is said to be higher than any other land whatever; and the temple at Jerusalem, higher than any part of the land of Israel; wherefore Christ's going to Jerusalem, is expressed by going up to it. Whither he came either from the coasts of Judea, from beyond Jordan, Matthew 19:1 where he had been some time healing diseases, disputing with the Pharisees, discoursing with the young ruler, and instructing his disciples; or from a country near to the wilderness, from a city called Ephraim, John 11:54 where he continued some time with his disciples, after the sanhedrim had took counsel to put him to death; for this was his last journey to Jerusalem. Took the twelve disciples apart in the way: into some private place, which lay near the road; for it seems that there were others that followed him, besides the twelve; when he was not willing they should hear what he had to say to them, concerning the issue of this, journey; lest either they should be discouraged and desert him, or it should be made public, and methods be used to prevent it: and said unto them; the disciples, whom he thought fit once more to remind of his sufferings and death, and to prepare them for the same; and though they would not so thoroughly understand all that he should say, yet when it was come to pass, they would remember it, and which would be of service to confirm their faith in him, as the true Messiah. See Gill on Mark 10:32. (f) T. Bab. Sanhedrim, fol. 87. 1.

Behold, we go up to Jerusalem,.... This is the last time of our going thither; observe, and take notice of what I am about to say; some extraordinary things will come to pass, and, as Luke relates that he said, all things that are written by the prophets concerning the Son of man, shall be accomplished; everything that is recorded in Psalm 22:1, and in Isaiah 53:1, or in any other prophecies of the Old Testament, relating to the ill treatment the Messiah should meet with, to his sufferings and death, and all the circumstances attending them, shall be exactly fulfilled in every point: and that they might not be at a loss about what he meant, he gives an account of various particular things, which should befall him; and the Son of man shall be betrayed: he does not say by whom, though he knew from the beginning who should betray him, that it would be one of his disciples, and that it would be Judas; but the proper time was not yet come to make this discovery: the persons into whose hands he was to be betrayed, are mentioned; unto the chief priests, and unto the Scribes; who were his most inveterate and implacable enemies; and who were the persons that had already taken counsel to put him to death, and were seeking all advantages and opportunities to execute their design: and they shall condemn him to death; which is to be understood not of their declaring it as their opinion, that he was guilty of death, and ought to die by a law of their's, which declaration they made before Pilate; nor of their procuring the sentence of death to be pronounced by him, upon him; but of their adjudging him to death among themselves, in the palace of the high priest; which was done by them, as the sanhedrim and great council of the nation; though either they could not, or did not, choose to execute it themselves, and therefore delivered him up to the Romans; for this act of condemning him to death, was to be, and was, before the delivery of him up to the Gentiles, as is clear from what follows.

And shall deliver him to the Gentiles,.... To Pilate, an Heathen governor, and to the Roman officers and soldiers under him; see John 18:35. To mock him, as they did, by putting on him a scarlet robe, platting a crown of thorns, and placing it on his head, and a reed in his hand; and then bowed the knee to him, and cried, hail, king of the Jews! and to scourge him: as he was by Pilate, at least by his orders: Mark adds, "and spit upon him"; as not only did the Jews in the palace of the high priest, but also the Gentiles, the Roman soldiers, after they had mocked him in the manner before described: and to crucify him: which, as it was a cruel and shameful death, such as slaves and the worst of malefactors were put to, so it was a Roman one; for which reason, the Jews choose to deliver him into the hands of the Gentiles. The Persic version here adds, "and put him into the grave": which though it followed his crucifixion, was not done by the Gentiles, but by Joseph of Arimathea, a Jew, and a disciple of Jesus; and that not in a contemptuous, but honourable manner and the third day he shall rise again: this he said for the comfort of his disciples; but now, though these things were so clearly and distinctly expressed by Christ, and which show his omniscience, and give proof both of his deity and Messiahship, yet Luke observes of the disciples, "that they understood none of these things, and this saying was hid from them, neither knew they the things which were spoken": the words were plain, the grammatical sense of them was easy, but they could not imagine that they were to be taken literally; which was such a glaring contradiction to their received and rooted principles of the temporal kingdom of the Messiah, and the grandeur of it, that they fancied these expressions carried a mystical, secret meaning in them, which they were not masters of: and certain it is, that what our Lord now said, was so far from destroying, or weakening these prejudices of theirs, that it rather confirmed them in them; particularly, what he said about rising again, which seemed to have put them afresh in mind, and to excite their hopes of this external felicity, as appears from the following case.

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. iii. 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. ii. 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. xxvii. 61, with Mark xv. 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. iv. 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. xlv. 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. i. 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, Luke ix. 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. xliii. 10); a cup of trembling indeed, but not of fire and brimstone, the portion of the cup of wicked men, Ps. xi. 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 ii. 5); others have but a sprinkling of them; both are baptism, some are overwhelmed in them, as in a deluge, others ill wet, as in a sharp shower. But, 2. Even in this, consolation doth more abound. It is but a cup, not an ocean; it is but a draught, bitter perhaps, but we shall see the bottom of it; it is a cup in the hand of a Father (John xviii. 11); and it is full of mixture, Ps. lxxv. 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, Ezek. xx. 37; Isa. xlviii. 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. i. 29. Secondly, It is to drink of the same cup that Christ drank of, and to be baptized with the same baptism that he was baptized with. Christ is beforehand with us in suffering, and in that as in other things left us an example. 1. It bespeaks the condescension of a suffering Christ, that he would drink of such a cup (John xviii. 11), nay, and such a brook (Ps. cx. 7), and drink so deep, and yet so cheerfully; that he would be baptized with such a baptism, and was so forward to it, Luke xii. 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 xii. 2. John, though at last h…

Matthew 20:20-23 Matthew 20:20-23 Mark 10:35-40 20. Then came to him the mother of Zebedee's children with her sons, worshipping, [651] and asking something from him. 21. And he said to her, What wilt thou? She saith to him, Grant that these my two sons may sit, one at thy right hand, and the other at the left, in thy kingdom. 22. And Jesus answering said, You know not what you ask. Can you drink the cup which I shall drink, and be baptized with the baptism with which I am baptized? They say to him, We can. 23. He saith to them, You shall indeed drink my cup, and you shall be baptized with the baptism with which I am baptized; but to sit at my right hand, and at my left, is not mine to give; but it shall fall to those for whom it is prepared by my Father. [652] 35. And James and John, sons of Zebedee, came to him, saying, Master, we desire that thou shouldest do for us whatsoever we shall ask. 36. And he said to them, What do you wish that I should do for you? 37. And they said, Grant to us that we may sit, on at thy right hand, and the other at thy left, in thy glory. 38. And Jesus said to them, You know not what you ask. Can you drink the cup which I drink, and be baptized with the baptism with which I am baptized? 39. And they said to him, We can. And Jesus said to them, You shall indeed drink the cup which I drink, and you shall be baptized with the baptism with which I am baptized: 40. But to sit at my right hand, and at my left is not mine to give; but it shall fall to those for whom it is prepared. [653] Matthew 20:20. Then came to him the mother of Zebedee's children. This narrative contains a bright mirror of human vanity; for it shows that proper and holy zeal is often accompanied by ambition, or some other vice of the flesh, so that they who follow Christ have a different object in view from what they ought to have. They who are not satisfied with himself alone, but seek this or the other thing apart from him and his promises, wander egregiously from the right path. Nor is it enough that, at the commencement, we sincerely apply our minds to Christ, if we do not stead-lastly maintain the same purity; for frequently, in the midst of the course, there spring up sinful affections by which we are led astray. In this way it is probable that the two sons of Zebedee were, at first, sincere in their adherence to Christ; but when they see that they have no ordinary share of his favor, and hear his reign spoken of as near at hand, their minds are immediately led to wicked ambition, and they are greatly distressed at the thought of remaining in their present situation. If this happens to two excellent disciples, with what care ought we to walk, if we do not wish to turn aside from the right path! More especially, when any plausible occasion presents itself, we ought to be on our guard, lest the desire of honors corrupt the feeling of piety. Though Matthew and Mark differ somewhat in the words, yet they agree as to the substance of the matter. Matthew says that the wife of Zebedee came, and asked for her sons that they might hold the highest places in the kingdom of Christ. Mark represents themselves as making the request. But it is probable that, being restrained by bashfulness, they had the dexterity to employ their mother, who would present the request with greater boldness. That the wish came originally from themselves may be inferred from this circumstance, that Christ replied to them, and not to their mother. Besides, when their mother, bowing down, states that she has something to ask, and when themselves, according to Mark, apply for a general engagement, that whatever they ask shall be granted to them, this timid insinuation proves that they were conscious of something wrong. [654] 21. In the kingdom. It was worthy of commendation in the sons of Zebedee, that they expected some kingdom of Christ, of which not even the slightest trace was then visible. They see Christ exposed to contempt under the mean aspect of a servant; nay more, they see him despised and loaded with many reproaches by the world; but they are convinced that he will soon become a magnificent king, for so he had taught them. It is unquestionably a noble specimen of faith; but hence we perceive how easily the pure seed is no sooner implanted in our hearts than it becomes degenerate and corrupted; for they imagined to themselves a kingdom which had no existence, and presently committed the folly of desiring the highest places. Since, therefore, this wicked ambition flowed from a general principle of faith, which in itself was highly commendable, we ought to pray, not only that the Lord would open the eyes of our mind, but that he would give us continual direction, and keep our minds fixed on the proper object. We ought also to pray, not only that he would bestow faith upon us, but that he would keep it pure from all mixture. 22. You know not what you ask. Their ignorance was worthy of blame on two accounts; first, because their ambition led them to desire more than was proper; and, secondly, because, instead of the heavenly kingdom of Christ, they had formed the idea of a phantom in the air. As to the first of those reasons, whoever is not satisfied with the free adoption of God, and desires to raise himself, such a person wanders beyond his limits, and, by unseasonably pressing himself forward beyond what was proper for him to do, is ungrateful to God. Now to estimate the spiritual kingdom of Christ according to the feeling of our flesh is highly perverse. And, indeed, the greater the delight which the mind of man takes in idle speculations, the more carefully ought we to guard against them; as we see that the books of the sophists are stuffed with useless notions of this sort. Can you drink the cup which I shall drink? To correct their ambition, and to withdraw them from this wicked desire, he holds out to them the cross, and all the annoyances which the children of God must endure. As if he had said, "Does your present warfare allow you so much leisure, that you are now making arrangements for a triumphal procession?" For if they had been earnestly employed in the duties of their calling, they would never have given way to this wicked imagination. In these words, therefore, those who are desirous to obtain the prize before the proper time are enjoined by Christ to employ themselves in attending to the duties of piety. And certainly this is an excellent bridle for restraining ambition; for, so long as we are pilgrims in this world, our condition is such as ought to banish vain luxuries. We are surrounded by a thousand dangers. Sometimes the enemy assails us by ambush, and that in a variety of ways; and sometimes he attacks us by open violence. Is he not worse than stupid who, amidst so many deaths, entertains himself at his ease by drawing pictures of a triumph? Our Lord enjoins his followers, indeed, to feel assured of victory, and to sing a triumphal song in the midst of death; for otherwise they would not have courage to fight valiantly. But it is one thing to advance manfully to the battle, in reliance on the reward which God has promised to them, and to labor with their whole might for this object; and it is another thing to forget the contest, to turn aside from the enemy, to lose sight of dangers, and to rush forward to triumph, for which they ought to wait till the proper time. Besides, this foolish speed, for the most part, draws men aside from their calling; for as in battle the greatest coward is the keenest to seize the booty, so in the kingdom of Christ none are more eager to obtain the superiority than those who shrink from all the annoyance which attends toil. Most properly, therefore, does Christ enjoin those who were puffed up with vain glory to keep by their post. [655] The sum of the whole is, that for none but him who has fought lawfully is the crown prepared; and especially, that none will be a partaker of the life and the kingdom of Christ who has not previously shared in his sufferings and death. In the word baptism the force of the metaphor is very evident; for we know that by baptism believers are instructed to deny themselves, (Matthew 45:24;) to crucify the old man, (Romans 6:6;) and, in short, to bear the cross It is uncertain if, by the word cup, (poterion,) our Lord alluded to the mystery of the Holy Supper; but as it had not yet come into use, I choose to interpret it more simply as denoting the measure of afflictions which God appoints to every one. For as it is his right to lay on every one his own burden according to his pleasure, in the same manner as a householder distributes and allots the portions of the members of his family, so He is said to give them a cup to drink [656] These words contain no ordinary consolation for alleviating the bitterness of the cross, when in the cross Christ associates himself with us. And what could be more desirable than to have every thing in common with the Son of God? for thus are those things which at first sight appear to be deadly made to yield to us salvation and life. On the other hand, how shall he be reckoned among the disciples of Christ, who desires to be wholly exempted from the cross? For such person refuses to submit to the baptism of Christ, which is nothing else than to withdraw from the earliest lessons. [657] Now whenever baptism is mentioned, let us recollect that we were baptized on this condition, and for this purpose, that the cross may be attached to our shoulders. The boast made with so much confidence by John and James, that they are prepared to drink the cup, manifests the presumption of the flesh; for, when we are beyond the reach of darts, we think nothing impossible. And not long afterwards, the melancholy result exposed their rashness; but in so far it was good in them that, when they were free to make a choice, they presented themselves to bear the cross. 23. You shall indeed drink my cup. As they were disciples, it was proper that they should be assimilated to their Master. Christ warns them of what will take place, that they may be prepared to endure it with patience; and, in the persons of two men, he addresses all his followers. For though many believers die a natural death, and without violence or shedding of blood, yet it is common to all of them, as Paul informs us, (Romans 8:29; 2 Corinthians 3:18,) to be conformed to the image of Christ; and, therefore, during their whole life, they are sheep appointed to the slaughter, (Romans 8:36.) Is not mine to give [658] By this reply Christ surrenders nothing, but only states that the Father had not assigned to him this office of appointing to each person his own peculiar place in the kingdom of heaven. He came, indeed, in order to bring all his people to eternal life; but we ought to reckon it enough that the inheritance obtained by his blood awaits us. As to the degree in which some men rise above others, it is not our business to inquire, and God did not intend that it should be revealed to us by Christ, but that it should be reserved till the latest revelation. We have now ascertained Christ's meaning; for he does not here reason as to his power, but only desires us to consider for what purpose he was sent by the Father, and what corresponds to his calling, and therefore distinguishes between the secret purpose of God and the nature of that teaching which had been enjoined on him. It is a useful warning, that we may learn to be wise with sobriety, and may not attempt to force our way into the hidden mysteries of God, and more especially, that we may not indulge excessive curiosity in our inquiries about the future state; for It hath not yet appeared what we shall be, till God shall make us like himself, (1 John 3:2. It is also worthy of our notice, that these words do not imply that there will be equality among the children of God, after they have been admitted to the heavenly glory, but rather that to each is promised that degree of honor to wh…

Matthew 20:24-27 Matthew 20:24-27 Mark 10:41-45 Luke 22:24-27 24. And when the ten heard it, [659] they were displeased with the two brethren. 25. And Jesus called them to him, and said, You know that the princes of the Gentiles rule over them, and they who are great exercise authority over them. 26. It shall not be so among you: but whoever wishes to be great among you, let him be your minister; 27. And he that wishes to be chief among you, let him be your servant: 28. Even as the Son of man came not that he might be served, but that he might serve, and that he might give his life a ransom for many. 41. And when the ten heard it, they began to be displeased with James and John 42. And Jesus, when he had called them to him, saith to them, You know that they who appear to rule over the Gentiles exercise dominion over them; and they who are princes among them exercise power over them. 43. But it shall not be so among you; but whoever wishes to become great among you, shall be your minister;. And whoever wishes to be chief among you, shall be your servant. 45. For even the Son of man came not that he might be served, but that he might serve, and that he might give his life a ransom for many. 24. And there arose also a dispute among them, which of them appeared to be greatest. 25. And he said to them, The kings of the Gentiles rule over them; and they that have power over them are called benefactors. 26. But you are not so: but he that is greatest among you, let him become as the younger; and he that is ruler, as he that serves. 27. For which is greater, he that sitteth at table, or her that serveth? Is it not he that sitteth at table? But I am in the midst of you as he that serveth. Matthew 20:24. And when the ten heard it. [660] Luke appears to refer this dispute to a different time. But any one who shall carefully examine that twenty-second chapter will plainly see that discourses delivered at different times are there brought together, without any regard to order. The dispute about the primacy, therefore which Luke mentions, flowed from this source, that the sons of Zebedee aspired to the first places in the kingdom of Christ. And yet the displeasure of the rest was far from being well-founded; for, while the foolish ambition of the two disciples was so severely blamed, that they retired from Christ with disgrace, what injury was it to the other ten, that those disciples foolishly wished what they did not obtain? [661] For though they had a good right to be offended at the ambition of those disciples, yet when it was put down they ought to have been satisfied. But our Lord intended to seize on this occasion for laying open a disease which was lurking within them; for there was not one of them who would willingly yield to others, but every one secretly cherished within himself the expectation of the primacy; in consequence of which, they envy and dispute with one another, and yet in all there reigns wicked ambition. And if this fault was found to be natural to uneducated men of ordinary rank, and if it broke out on a slight occasion, and almost without any occasion at all, how much more ought we to be on our guard, when there is abundance of fuel to feed a concealed flame? We see then how ambition springs up in any man who has great power and honors, and sends out its flames far and wide, unless the spirit of modesty, coming from heaven, extinguish the pride which has a firm hold of the nature of man. 25. You know that the princes of the Gentiles rule over them. It is first said that Christ called them to him, that he might reprove them in private; and next we learn from it that, being ashamed of their ambition, they did not openly complain, but that a sort of hollow murmur arose, and every one secretly preferred himself to the rest. He does not explain generally how deadly a plague ambition is, but simply warns them, that nothing is more foolish than to fight about nothing. [662] He shows that the primacy, which was the occasion of dispute among them, has no existence in his kingdom. Those persons, therefore, who extend this saying indiscriminately to all the godly are mistaken; for Christ only takes occasion from the present occurrence to show that it is absurd in the apostles to dispute about the degree of power and honor in their own rank, because the office of teaching, to which they were appointed, has no resemblance to the governments of the world. I do acknowledge that this doctrine applies both to private persons and to kings and magistrates; for no man deserves to be reckoned one of Christ's flock, unless he has made such proficiency under the teacher of humility, as to claim nothing for himself, but condescend to cultivate brotherly love. This is, no doubt, true; but the design of Christ was, as I have said, to distinguish between the spiritual government of his Church and the empires of the world, that the apostles might not look for the favors of a court; for in proportion as any of the nobles is loved by kings, he rises to wealth and distinction. But Christ appoints pastors of his Church, not to rule, but to serve This reflects the error of the Anabaptists, who exclude kings and magistrates from the Church of God, because Christ declares [663] that they are not like his disciples; though the comparison is here made not between Christians and ungodly men, but between the nature of their offices. Besides, Christ did not look so much at the persons of men as at the condition of his Church. For it was possible that one who was governor of a village or of a city might, in a case of urgent necessity, discharge also the office of teaching; but Christ satisfied himself with explaining what belongs to the apostolic office and what is at variance with it. But a question arises, Why does Christ, who appointed separate orders in his Church, disown in this passage all degrees? For he appears to throw them all down, or, at least, to place them on a level, so that not one rises above the rest. But natural reason prescribes a very different method; and Paul, when describing the government of the Church, (Ephesians 4:11,) enumerates the various departments of the ministry, in such a manner as to make the rank of apostleship higher than the office of pastors. Timothy and Titus also, are unquestionably enjoined by him to exercise authoritative superintendence over others, according to the command of God. I reply, if we carefully examine the whole, it will be found that even kings do not rule justly or lawfully, unless they serve; but that the apostolic office differs from earthly government in this respect, that the manner in which kings and magistrates serve does not prevent them from governing, or indeed from rising above their subjects in magnificent pomp and splendor. Thus David, Hezekiah, and others of the same class, while they were the willing servants of all, used a scepter, a crown, a throne, and other emblems of royalty. But the government of the Church admits nothing of this sort; for Christ allowed the pastors nothing more than to be ministers, and to abstain entirely from the exercise of authority. Here, to it ought to be observed, that the discourse relates to the thing itself rather than to the disposition. Christ distinguishes between the apostles and the rank of kings, not because kings have a right to act haughtily, but because the station of royalty is different from the apostolic office. While, therefore, both ought to be humble, it is the duty of the apostles always to consider what form of government the Lord has appointed for his Church. As to the words which Matthew employs, the princes of the Gentiles rule over them, Luke conveys the same import by saying, they are called benefactors; which means, that kings possess great wealth and abundance, in order that they may be generous and bountiful. For though kings have greater delight in their power, and a stronger desire that it should be formidable, than that it should be founded in the consent of the people, still they desire the praise of munificence. [664] Hence, too, they take the name in the Hebrew language, ndyvym, (nedibim ) They are so called from bestowing gifts; [665] for taxes and tributes are paid to them for no other purpose than to furnish the expense necessary to the magnificence of their rank. 26. It shall not be so among you. There can be no doubt that Christ refers to the foolish imagination by which he saw that the apostles were deceived. "It is foolish and improper in you," he says, "to imagine a kingdom, which is unsuitable to me; and therefore, if you desire to serve me faithfully, you must resort to a different method, which is, that each of you may strive to serve others." [666] But whoever wishes to be great among you, let him be your servant. These words are employed in an unusual sense; for ambition does not allow a man to be devoted, or, rather, to be subject to his brethren. Abject flattery, I do acknowledge, is practiced by those who aspire to honors, but nothing is farther from their intention than to serve But Christ's meaning is not difficult to be perceived. As every man is carried away by a love of himself, he declares that this passion ought to be directed to a different object. Let the only greatness, eminence, and rank, which you desire, be, to submit to your brethren; and let this be your primacy, to be the servants of all. 28. As the Son of man Christ confirms the preceding doctrine by his own example; for he voluntarily took upon himself the form of a servant, and emptied himself, as Paul also informs us, (Philippians 2:7.) To prove more clearly how far he was from indulging in lofty views, he reminds them of his death. "Because I have chosen you to the honor of being near me, you are seized by a wicked ambition to reign. But I--- by whose example you ought to regulate your life -- came not to exalt myself, or to claim any royal dignity. On the contrary, I took upon me, along with the mean and despised form of the flesh, the ignominy of the cross. If it be objected, that Christ was: exalted by the Father, in order that every knee might bow to him, (Philippians 2:9,10,) it is easy to reply, that what he now says refers to the period of his humiliation. Accordingly, Luke adds, that he lived among them, as if he were a servant: not that in appearance, or in name, or in reality, he was inferior to them, (for he always wished to be acknowledged as their Master and Lord,) but because from the heavenly glory he descended to such meekness, that he submitted to bear their infirmities. Besides, it ought to be remembered that a comparison is here made between the greater and the less, as in that passage, If I, who am your Master and Lord, have washed your feet, much more ought you to perform this service to one another, (John 13:14.) And to give his life a ransom for many. Christ mentioned his death, as we have said, in order to withdraw his disciples from the foolish imagination of an earthly kingdom. But it is a just and appropriate statement of its power and results, when he declares that his life is the price of our redemption; whence it follows, that we obtain an undeserved reconciliation with God, the price of which is to be found nowhere else than in the death of Christ. Wherefore, this single word overturns all the idle talk of the Papists about their abominable satisfactions Again, while Christ has purchased us by his death to be his property, this submission, of which he speaks, is so far from diminishing his boundless glory, that it greatly increases its splendor. The word many (pollon) is not put definitely for a fixed number, but for a large number; for he contrasts himself with all others. [667] And in this sense it is used in Romans 5:15, where Paul does not speak of any part of men, but embraces the whole human race. Footnotes: [659] "Les dix autres ayans ouy cela;" -- "the other ten having heard that." [660] "Les dix autres ayans ouy cela;" -- "the other ten…

Then came to him the mother of Zebedee's children,.... Whose name was Salome, as may be concluded from Matthew 27:56 compared with Mark 15:40. She is not called the wife of Zebedee, who might be now dead, but the mother of his children, his two sons, as the Arabic version renders it: James and John, and who were the disciples of Christ: it is not certain, that Zebedee was ever a follower of him; and therefore the woman is described by her relation to her children, and not her husband; and the rather, because it was in their name, and on their account, that she came to Jesus. She is said to be the sister of Joseph, the husband of Mary, the mother of our Lord; and if so, might hope to succeed in her request, on the foot of relation; as also, since she herself had been a constant follower of, and attendant on him; and especially, inasmuch as her sons were his favourite disciples; with her sons; her two sons, James and John, whom Mark mentions by name: worshipping him, and desiring a certain thing of him; that is, she came in a very submissive manner to him, either bowed unto him, or kneeled down before him, or threw herself at his feet, and signified that she had a single favour, and a very considerable one, to ask of him. Mark represents the case thus, that her two sons, James and John, came to Christ, and that they themselves spoke to him, and addressed him in this manner: "Master, we would that thou shouldest do for us, whatsoever we shall desire": which was a very odd request, both as to the matter and manner of it; that they should ask; and insist upon everything to be done for them, they desired; and suggest, that they expected that he would promise them this, before they declared the particular favour they had to ask of him. The matter may be reconciled thus. These two disciples, having observed what Christ had said concerning the twelve disciples sitting on twelve thrones, judging the twelve tribes of Israel, and what he had just related, concerning his rising again the third day, which they might understand of some display of his glory; and concluding from all this, that the setting up of his temporal monarchy was at hand, inform their mother of it, and move to her, to use her interest with Christ, in their favour: and which they did, partly to shun the envy and ill will of the rest of the disciples; and partly, to conceal their own pride and vanity; as also, they might think a request from her, on their behalf, would be more easily granted: accordingly, she agreeing to the motion, they all three came, as Matthew relates, and the mother is the mouth, and speaks for her sons; so that they may be said to make such a request by her, she representing them; or they joined in the petition with her; or as soon as she had made it, they seconded it, and made it their own.

And he said unto her, what wilt thou?.... Mark says, "he said unto them"; her two sons, James and John, "what would you that I should do for you?" Both is true; what is this singular favour? what business of moment and importance is it, you would have me do for you, you are so eager and pressing for, and so solicitous of? This he said, not as being ignorant of the matter; he knew the corruption of their hearts, the vanity of their minds, their carnal, worldly, and ambitious views; but to lead them on to say all they had to say upon this head; in which may be observed the goodness, humanity, and patience of Christ, in not upbraiding them with their pride and insolence, in bearing with their rashness and folly, and in giving them room to believe, that he should answer their request in every thing that was right and reasonable to be done, She saith unto him, grant that these my two sons may sit, the one on the right hand, and the other the left in thy kingdom: or, as in Mark, "in thy glory" that is, in thy glorious kingdom; meaning a temporal one, which would outdo all the kingdoms of the world, in external glory, pomp, and splendour, as they imagined: to sit one on the right hand and the other on the left hand of Christ, when he should be seated, literally, on the throne of his father David, signifies to be nearest to his person; to be next to him in power and authority; to have the highest posts of honour, and places of trust and profit; to be his prime ministers; and, in a word, to have the greatest share next to him of worldly honour, riches, and power. To sit at the right hand, was, with the Jews, reckoned a great mark of honour and affection; see 1 Kings 2:19 and so with other nations: with the Egyptians especially, it was accounted a great honour to be placed on the right hand, but the greatest to be in the middle: which was equally observed among the Romans, and the same with the Africans and Numidians; though Xenophon relates, that Cyrus, with a singular prudence, that he might receive his guests the more honourably, used to place them at the left hand, accounting that part, as nearest the heart, to be the more worthy. (g) These two, the best and most honourable places, this woman was for engrossing for her two sons, who joined with her in the request; for Mark says, that "they said unto him, grant unto us that we may sit, &c." and Christ's answer here, which follows, implies as much. (g) Alex. ab. Alex. Genial. Dier. l. 2. c. 19.

But Jesus answered, and said,.... To her two sons, ye know not what ye ask. They were ignorant of the nature of Christ's kingdom, which is spiritual, and not of this world: or they would never have asked such a question, or sued for that which will never be enjoyed by any and supposing that Christ's kingdom had been such as they imagined, yet in asking for honours and riches, they might not know what they asked for; they might promise themselves much pleasure and happiness in the enjoyment of them, and yet, if indulged with them, might be disappointed, and find unexpected troubles and uneasiness. It would have been much more proper and seasonable, on hearing of Christ's being mocked, scourged, spit upon, and crucified, if they had put such a question to themselves, Christ here directs to, are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism I am baptized with? meaning his reproaches, sorrows, sufferings, and death; which because of the disagreeableness of them, he compares to a bitter cup of vengeance, wrath, fury, and indignation; and because they were appointed to him, and allotted for him, they were his portion, therefore he expresses them by a "cup"; and because they were so many and great, of such an overwhelming nature, that he seemed to be plunged into them, and covered with them, therefore he likens them to a "baptism" and which the ordinance of water baptism, performed by immersion, is a lively representation of. Now Christ suggests to these disciples, that instead of indulging their ambitious desires of worldly grandeur, that they would do well to consider what a bitter cup he had to drink of, and what a sea of sorrows and sufferings he was about to be plunged into, and drenched in; and whether they could think of enduring anything of the like kind, for his sake, which was most likely to be in a short time, what they would be called unto, and not to honours, ease, and pleasure; and what they must be sure, more or less, to undergo, before they entered the everlasting kingdom of glory: they say unto him, we are able; not considering the nature of these sufferings, and their own weakness; but partly through ignorance of themselves, and a vain confidence which possessed them; and chiefly through a vehement desire of the places in his kingdom, they asked for, and which they thought drinking his cup, and being baptized with his baptism, were the condition, and the means of enjoying; and so rashly affirm their ability, and which includes their willingness to comply herewith.

And he saith unto them, ye shall drink indeed of my cup,.... Not of the selfsame, but of what was like unto it; meaning, that they should endure much persecution for his name's sake, as all that will live godly in Christ Jesus must expect in one shape or another. Thus James, who was one of these persons, was slain with the sword by Herod; John, the other, was imprisoned, and beaten by the order of the Jewish sanhedrim, was banished into the isle of Patmos by Domitian; and, some say, was cast into a cauldron of boiling oil, though saved in it: so that these words seem to be a prophecy of what they should suffer for Christ, instead of enjoying places of worldly honour and profit under him, they were seeking for. And be baptized with the baptism that I am baptized with: this clause is here, and in the former verse, omitted by the Vulgate Latin, and Ethiopic versions, and in some Greek copies, and is thought to be transcribed hither out of Mark's Gospel; but the Syriac, Arabic, and Persic versions have it, and so has Munster's Hebrew Gospel, and it appears in many Greek copies. James, being bathed in his own blood, when killed with the sword, and John being cast into a vessel of scalding oil, these are fitly expressed by a baptism. But to sit on my right hand, and on my left, is not mine, to give; in the sense in which they asked it, since he was no temporal prince; nor was his kingdom of this world; nor had he any such external favours, or worldly honours: and as to the true and spiritual sense of such a phrase, it was not a point to be fixed now by him, as man, and according to his own will; as who should reign with him in the kingdom of heaven, who should sit down on the same throne with him, and enjoy all the glories and happiness of the world to come; and though, as mediator, all this glory was given to him, and he had it in his hands to give to others, yet to none but those for whom, says he, it is prepared of my Father: for this is the true reading and sense of the last clause; signifying, that eternal life, or the heavenly glory, is a kingdom prepared by his Father, from the foundation of the world, and not for anybody, and every person, but for some only, according to his Father's sovereign will and pleasure; and that this is an affair that was fixed by him, in his eternal counsels and purposes, and in the covenant of his grace, and not to be adjusted now; nor was the designation of it to be, nor will the distribution of it be according to the merits of men, but the free grace of God; and though he, as mediator, was appointed to bestow both grace and glory on men, yet only on those the Father had given to him, for whom grace was laid up in him, and glory prepared.

And when they ten heard it,.... The other ten apostles, who either were within hearing the request made, and Christ's answer, or had by some means information of it: they were moved with indignation against the two brethren; the two sons of Zebedee, James and John: they were not so much displeased with the mother of them, who asked the favour for them, as with her sons, knowing that they have put her upon making this motion to Christ; nor were they so much moved with indignation at the action, detesting all notions of superiority and preeminence; for they were all tinctured with the same carnal principle, and each was desirous of the chief place for himself; but they were angry, and out of all temper, that these two brethren should move for that, which they thought they had as good a right unto, as any of them: wherefore, as Mark says, "they began to be much displeased with" them, and to show their resentment, not only by their looks and gestures, but by words; and very probably they would have rose to very high words, and a downright quarrel, had not Christ interposed; as, from the following verse, it appears he did.

But Jesus called them unto him,.... All his twelve disciples, perceiving that the same ambitious views prevailed in them all: to discourage which, and to prevent their quarrelling one with another, he called them to him, and made use of the following reasonings: and said, ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them; appealing to them in a case that was well known by them, what the princes of the Gentiles did; or, as Mark expresses it, "they which are accounted", or "seem to rule over the Gentiles": who know not God, the King of kings, and Lord of lords, who neither serve and obey him, or have any dependence on him, but assume a power of governing others, take upon them to rule the nations of the world, and are acknowledged as such by them: these claim a superiority over others, and exercise lordly power over them; and they that are their great ones, their lords, and nobles under them; these also assert a preeminence, and exercise authority on those that are below them; which they have received from those that are above them: this is the usual way and method of the governments of the kingdoms of this world: wherefore, for the apostles to affect and desire a superiority to each other, in the kingdom of Christ, was to imitate the Gentiles, and to act according to worldly forms of government; which is very unsuitable to the followers of the meek and lowly Jesus, whose kingdom is spiritual, and not of this world.

But it shall not be so among you,.... This is not to be extended to Christian nations, as if there were to be no order of magistracy subsisting in them; but that all must be on a level, and no distinction of princes and subjects, of governors and governed; nor to Christian churches, as if there was no ecclesiastical authority to be used, or any church government and power to be exercised; none to rule, whom others are to obey and submit themselves to; but is to be restrained to the apostles as such, among whom there was an entire equality; being all apostles of Christ, being equally qualified and sent, and put into the selfsame office by him: the same holds good of all pastors of churches, who have no superintendency and pre-eminence over one another, or can, or ought to exercise any lordly power and authority, one, or more, over the rest; being equally invested with the same office power, one as another: for otherwise Christ's kingdom would appear like the nations of the world, and to be of a worldly nature; whereas it is spiritual, and does not lie in worldly pomp and grandeur, and in external superiority and pre-eminence of one another; but in the spiritual administration of the word and ordinances; which every pastor of a church has an equal right to exercise, and obedience to them lies in a submission to these things: but whosoever will be great among you, let him be, or, as in Mark, shall be your minister: whoever would be reckoned a great man in the kingdom of Christ, or under the Gospel dispensation, must be a minister to others if he is desirous of being truly great in the esteem of God, and of men, he must do great service for Christ, and to the souls of men; and seek to bring great glory to God, by faithfully ministering the word and ordinances, and by denying himself worldly honour and glory, and by serving others, through much reproach, difficulty, and opposition.

And whosoever will be chief among you,.... Or first, or have the pre-eminence, the first place in the kingdom of the Messiah, let him be your servant; or, as in Mark, shall be servant of all: not only a minister, but a servant; not a servant of some only, but of all. This was verified in the Apostle Paul, who became a servant to all men, though he was free, that he might gain some to Christ; and by so doing was the chief, though he reckoned himself the least of the apostles, yea, less than the least of all saints. The Jews have a saying somewhat like this, that (h). "everyone that makes himself as a servant, for the words of the law in this world, shall be made free in the world to come.'' (h) T. Bab. Bava Metzia, fol. 35. 2.

Even as the son of man,.... Meaning himself, the seed of the woman, the son of Abraham, and of David, according to the flesh; and whom he proposes as an example of humility, and as an argument to draw them off from their ambitious views of worldly grandeur, and from all thoughts of the Messiah's setting up a temporal kingdom; since he came not to be ministered unto by others; to be attended on in pomp and state, to have a numerous retinue about him, waiting upon him, and ministering to him; as is the case of the princes, and great men of the world; though he is Lord of all, and King of kings; but to minister; in the form of a servant unto others, going about from place to place to do good, both to the bodies and souls of men: he "came" forth from his Father, down from heaven, into this world, by his assumption of human nature, to "minister" in the prophetic office, by preaching the Gospel, and working miracles, in confirmation of it; and in the priestly office, one branch of which is expressed in the next clause, and to give his life a ransom for many: what he came to give was his life, which was his own, and than which nothing is more dear and precious: besides, his life was an uncommon one, being not only so useful to men, and entirely free from sin in itself, but was the life of the man Jesus, who is in union with the Son of God: this he came to "give", and did give into the hands of men, to the justice of God, and death itself; which giving, supposes it to be his own, and at his own disposal; was not forfeited by any act of his, nor was it forced from him, but freely laid down by him; and that as a "ransom", or redemption price for his people, to deliver them from the evil of sin, the bondage of Satan, the curses of a righteous law, from eternal death, and future wrath, and, in short, from all their enemies: which ransom price was paid "for" them in their room and stead, by Christ, as their substitute; who put himself in their legal place, and laid himself under obligation to pay their debts, and clear their scores, and redeem them from all their iniquities, and the evil consequences of them: and this he did "for many"; for as many as were ordained to eternal life; for as many as the Father gave unto him; for many out of every kindred, tongue, and people, and nation; but not for every individual of human nature; for many are not all.

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. xviii. 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 Mediator's mercy, in what way he pleases; "Only have mercy." They ask not for silver and gold, though they were poor, but mercy, mercy. This is that which our hearts must be upon, when we come to the throne of grace, that we may find mercy, Heb. iv. 16; Ps. cxxx. 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 Cor. xii. 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. lxxii. 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 (Luke xviii. 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, John ix. 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. iii. 17), and the objects of compassion. It was the tender mercy of our God, that gave light and sight to them that sat in darkness, Luke i. 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.

Matthew 20:29-34 Matthew 20:29-34 Mark 10:46-52 Luke 18:35-43 29. And while they were departing from Jericho, a great multitude followed him. 30. And, lo, two blind men sitting near the road, when they heard that Jesus was passing by, cried aloud, saying, Have mercy on us, O Lord, thou Son of David. 31. And the multitude rebuked them, that they might be silent; but they cried out the more, saying, Have mercy on us, O Lord, thou Son of David. 32. And Jesus stood, and called them, and said, What do you wish that I should 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 received sight, and they followed him. 46. And they come to Jericho: and while they was departing from the city Jericho, and his disciples, and a great multitude, Bartimeus, son of Timeus, a blind man, was sitting hear the road begging. 47. And when he heard that it was Jesus of Nazareth, he began to cry aloud, and to say, Jesus, Son of David, have mercy on me. 48. And many rebuked him, that he might be silent: but he cried out so much the more, Son of David, have mercy on me. 49. And Jesus stood, and commanded him to be called. And they call the blind man, saying to him, Be of good courage, rise; he calleth thee. 50. And he, throwing away his mantle, arose, and came to Jesus. 51. And Jesus answering, saith to him, What dost thou wish that I should do to thee? And the blind man said to him, Master, [668] that I may receive sight. 52 And Jesus said to him, Go away; thy faith hath cured thee. And immediately he received sight, and followed Jesus in the way. 35. And it happened that, while he was approaching Jericho, a certain blind man was sitting near the road begging: 36. And when he heard a multitude passing by, he asked what it was. 37. And they said to him, that Jesus of Nazareth was passing by. 38. And he cried out, saying, Jesus, Son of David, have mercy on me. 39. And they that were going before rebuked him, that he might be silent: but he cried out so much the more, Son of David, have mercy on me. 40. And Jesus, standing still, commanded him to be brought to him: and while he was approaching, he asked him, 41. Saying, What dost thou wish that I should do to thee? And he said, Lord, that I may receive sight. 42. Then Jesus said to him, Receive sight: thy faith hath cured thee. 43. And immediately he received sight, and followed him, glorifying God: and all the people when they saw it, gave praise to God. Matthew 20:29. And while they were departing from Jericho. Osiander has resolved to display his ingenuity by making four blind men out of one. But nothing can be more frivolous than this supposition. Having observed that the Evangelists differ in a few expressions, he imagined that one blind man received sight when they were entering into the city, and that the second, and other two, received sight when Christ was departing from it. But all the circumstances agree so completely, that no person of sound judgment will believe them to be different narratives. Not to mention other matters, when Christ's followers had endeavored to put the first to silence, and saw him cured contrary to their expectation, would they immediately have made the same attempt with the other three? But it is unnecessary to go into particulars, from which any man may easily infer that it is one and the same event which is related. But there is a puzzling contradiction in this respect, that Matthew and Mark say that the miracle was performed on one or on two blind men, when Christ had already departed from the city; while Luke relates that it was done before he came to the city. Besides, Mark and Luke speak of not more than one blind man, while Matthew mentions two. But as we know that it frequently occurs in the Evangelists, that in the same narrative one passes by what is mentioned by the others, and, on the other hand, states more clearly what they have omitted, it ought not to be looked upon as strange or unusual in the present passage. My conjecture is, that, while Christ was approaching to the city, the blind man cried out, but that, as he was not heard on account of the noise, he placed himself in the way, as they were departing from the city, [669] and then was at length called by Christ. And so Luke, commencing with what was true, does not follow out the whole narrative, but passes over Christ's stay in the city; while the other Evangelists attend only to the time which was nearer to the miracle. There is probability in the conjecture that, as Christ frequently, when he wished to try the faith of men, delayed for a short time to relieve them, so he subjected this blind man to the same scrutiny. The second difficulty may be speedily removed; for we have seen, on a former occasion, that Mark and Luke speak of one demoniac as having been cured, while Matthew, as in the present instance, mentions two, (Matthew 8:28; Mark 5:2; Luke 8:27 [670] ) And yet this involves no contradiction between them; but it may rather be conjectured with probability, that at first one blind man implored the favor of Christ, and that another was excited by his example, and that in this way two persons received sight Mark and Luke speak of one only, either because he was better known, or because in him the demonstration of Christ's power was not less remarkable than it was in both. It certainly appears to have been on account of his having been extensively known that he was selected by Mark, who gives both his own name and that of his father: Bartimeus, son of Timeus By doing so, he does not claim for him either illustrious descent or wealth; for he was a beggar of the lowest class. Hence it appears that the miracle was more remarkable in his person, because his calamity had been generally known. This appears to me to be the reason why Mark and Luke mention him only, and say nothing about the other, who was a sort of inferior appendage. But Matthew, who was an eye-witness, [671] did not choose to pass by even this person, though less known. 30. Have mercy on me, O Lord. I stated, a little ago, that there was at first but one who cried out, but the other was induced by a similar necessity to join him. They confer on Christ no ordinary honor, when they request him to have mercy, and relieve them; for they must have been convinced that he had in his power the assistance or remedy which they needed. But their faith is still more clearly exhibited by their acknowledgment of him as Messiah, to whom we know that the Jews gave this designation, Son of David They therefore apply to Christ, not only as some Prophet, but as that person whom God had promised to be the only Author of salvation. The cry proved the ardor of the desire; for, though they knew that what they said exposed them to the hatred of many, who were highly displeased with the honor done to Christ, their fear was overcome by the ardor of desire, so that they did not refrain, on this account, from raising their voice aloud. 31. And the multitude reproved them. It is surprising that the disciples of Christ, who follow him through a sense of duty and of respect, should wish to drive wretched men from the favor of Christ, and, so far as lies in them, to prevent the exercise of his power. But it frequently happens that the greater part of those who profess the name of Christ, instead of inviting us to him, rather hinder or delay our approach. If Satan endeavored to throw obstacles in the way of two blind men, by means of pious and simple persons, who were induced by some sentiments of religion to follow Christ, how much more will he succeed in accomplishing it by means of hypocrites and traitors, if we be not strictly on our guard. Perseverance is therefore necessary to overcome every difficulty, and the more numerous the obstacles are which Satan throws in the way, the more powerfully ought we to be excited to earnestness in prayer, as we see that the blind men redoubled their cry 32. What do you wish that I should do to you? He gently and kindly asks what they desire; for he had determined to grant their requests. There is no reason to doubt that they prayed by a special movement of the Holy Spirit; for, as the Lord does not intend to grant to all persons deliverance from bodily diseases, so neither does he permit them simply to pray for it. A rule has been prescribed for us what we ought to ask, and in what manner, and to what extent; and we are not at liberty to depart from that rule, unless the Lord, by a secret movement of the Spirit, suggest to us some special prayer, which rarely happens. Christ puts the question to them, not for their sake as individuals, but for the sake of all the people; for we know how the world swallows God's benefits without perceiving them, unless they are stimulated and aroused. Christ, therefore, by his voice, awakens the assembled crowd to observe the miracle, as he awakens them shortly afterwards by a visible sign, when he opens their eyes by touching them. 34. And Jesus, moved with compassion, etc. Splanchnistheis, moved with compassion, is not the participle of the same verb which Matthew had just now employed in reference to the blind man, eleeson, have mercy [672] They implored the mercy of Christ, that he might relieve their wretchedness; but now the Evangelist expresses that Christ was induced to cure them, not only by undeserved goodness, but because he pitied their distress. For the metaphor is taken from the bowels, (splanchna,) in which dwells that kindness and mutual compassion which prompts us to assist our neighbors. Mark 10:52. Thy faith hath saved thee By the word faith is meant not only a confident hope of recovering sight, but a loftier conviction, which was, that this blind man had acknowledged Jesus to be the Messiah whom God had promised. Nor must we imagine that it was only some confused knowledge; for we have already seen that this confession was taken from the Law and the Prophets. For the blind man did not at random bestow on Christ the name of Son of David, but embraced him as that person whose coming he had been taught by the divine predictions to expect. Now Christ attributes it to faith that the blind man received sight; for, though the power and grace of God sometimes extend even to unbelievers, yet no man enjoys His benefits in a right and profitable manner, unless he receive them by faith; nay, the use of the gifts of God is so far from being advantageous to unbelievers, that it is even hurtful. And therefore, when Christ says, thy faith hath saved thee, the word saved is not limited to an outward cure, but includes also the health and safety of the soul; as if Christ had said, that by faith the blind man obtained that God was gracious to him, and granted his wish. And if it was in regard to faith that God bestowed his favor on the blind man, it follows that he was justified by faith Matthew 20:34. And followed him. This was an expression of gratitude, [673] when the blind men became followers of Christ; for, though it is uncertain how long they discharged this duty, yet it showed a grateful mind, that they presented themselves to many, in that journey, as mirrors of the grace of Christ. Luke adds, that the people gave praise to God, which tends to prove the certainty of the miracle. Footnotes: [668] "Rabboni;" -- "Maistre." [669] "Mais pource qu'il ne peut estre ouy a cause du bruit du peuple, qu'il s'en alla, l'autre porte de la ville par laquelle Christ devoit sortir, pour l'attendre la au chemin;" -- "but, because he could not be heard on account of the noise of the people, that he went away to the other gate by which Christ was to go out, to wait for him there on the road." [670] See Harmony, [37]vol. 1 p. [671] "Qui avoit este present au miracle;" -- "who had been present at the miracle." [672] "Quand ils disoyent, Fils de David, aye misericorde de nous;" -- "when they said, Son of David, have mercy on us." [673] "Ceci a est…

Sermon XXXVIII. [LXXXVIII. Ben.] On the words of the Gospel, Matt. xx. 30, about the two blind men sitting by the way side, and crying out, “Lord, have mercy on us, Thou Son of David.” 1. Ye know, Holy Brethren, full well as we do, that our Lord and Saviour Jesus Christ is the Physician of our eternal health; and that to this end He took the weakness of our nature, that our weakness might not last for ever. For He assumed a mortal body, wherein to kill death. And, “though He was crucified through weakness,” as the Apostle saith, “yet He liveth by the power of God.” 2 Cor. xiii. 4. Rom. vi. 9. did on the body, avail to our instruction, that we may from them perceive that which is not to pass away, nor to have any end. He restored to the blind those eyes which death was sure sometime to close; He raised Lazarus to life who was to die again. And whatever He did for the health of bodies, He did it not to this end that they should be for ever; whereas at the last He will give eternal health even to the body itself. But because those things which were not seen, were not believed; by means of these temporal things which were seen, He built up faith in those things which were not seen. 2. Let no one then, Brethren, say that our Lord Jesus Christ doeth not those things now, and on this account prefer the former to the present ages of the Church. In a certain place indeed the same Lord prefers those who “do not see, and yet believe,” John xx. 29. John xx. 28.

3. These things then the Lord did to invite us to the faith. This faith reigneth now in the Church, which is spread throughout the whole world. And now He worketh greater cures, on account of which He disdained not then to exhibit those lesser ones. For as the soul is better than the body, so is the saving health of the soul better than the health of the body. The blind body doth not now open its eyes by a miracle of the Lord, but the blinded heart openeth its eyes to the word of the Lord. The mortal corpse doth not now rise again, but the soul doth rise again which lay dead in a living body. The deaf ears of the body are not now opened; but how many have the ears of their heart closed, which yet fly open at the penetrating word of God, so that they believe who did not believe, and they live well, who did live evilly, and they obey, who did not obey; and we say, “Such a man is become a believer;” and we wonder when we hear of them whom once we had known as hardened. Why then dost thou marvel at one who now believes, who is living innocently, and serving God; but because thou dost behold him seeing, whom thou hadst known to be blind; dost behold him living, whom thou hadst known to be dead; dost behold him hearing, whom thou hadst known to be deaf? For consider that there are who are dead in another than the ordinary sense, of whom the Lord spake to a certain man who delayed to follow the Lord, because he wished to bury his father; “Let the dead,” said He, “bury their dead.” Matt. viii. 22. Eph. v. 14. Matt. xi. 15. 4. Again, what eyes did He look for when He spake to those who saw indeed, but who saw only with the eyes of the flesh? For when Philip said to Him, “Lord, show us the Father, and it sufficeth us;” John xiv. 8. ward eyes, not only the disciples who honoured Him saw, but also the Jews who crucified Him. He then who wished to be seen in another way, sought for other eyes. And therefore it was that to him who said, “Show us the Father, and it sufficeth us;” He answered, “Have I been so long time with you; and yet hast thou not known Me, Philip? He who hath seen Me, hath seen the Father also.” John xiv. 9. John xiv. 10. Phil. ii. 6. Matt. v. 8. 2 Cor. v. 6.

5. Our whole business then, Brethren, in this life is to heal this eye of the heart whereby God may be seen. To this end are celebrated the Holy Mysteries; to this end is preached the word of God; to this end are the moral exhortations of the Church, those, that is, that relate to the correction of manners, to the amendment of carnal lusts, to the renouncing the world, not in word only, but in a change of life: to this end is directed the whole aim of the Divine and Holy Scriptures, that that inner man may be purged of that which hinders us from the sight of God. For as the eye which is formed to see this temporal light, a light though heavenly, yet corporeal, and manifest, not to men only, but even to the meanest animals (for for this the eye is formed, to see this light); if anything be thrown or fall into it, whereby it is disordered, is shut out from this light; and though it encompass the eye with its presence, yet the eye turns itself away from, and is absent from it; and through its disordered condition is not only rendered absent from the light which is present, but the light to see which it was formed, is even painful to it. So the eye of the heart too when it is disordered and wounded turns away from the light of righteousness, and dares not and cannot contemplate it.

6. And what is it that disorders the eye of the heart? Evil desire, covetousness, injustice, worldly concupiscence, these disorder, close, blind the eye of the heart. And yet when the eye of the body is out of order, how is the physician sought out, what an absence of all delay to open and cleanse it, that that may be healed whereby this outward light is seen! There is running to and fro, no one is still, no one loiters, if even the smallest straw fall into the eye. And God it must be allowed made the sun which we desire to see with sound eyes. Much brighter assuredly is He who made it; nor is the light with which the eye of the mind is concerned of this kind at all. That light is eternal Wisdom. God made thee, O man, after His own image. Would He give thee wherewithal to see the sun which He made, and not give thee wherewithal to see Him who made thee, when He made thee after His own image? He hath given thee this also; both hath He given thee. But much thou dost love these outward eyes, and despisest much that interior eye; it thou dost carry about bruised and wounded. Yea, it would be a punishment to thee, if thy Maker should wish to manifest Himself unto thee; it would be a punishment to thine eye, before that it is cured and healed. For so Adam in paradise sinned, and hid himself from the face of God. As long then as he had the sound heart of a pure conscience, he rejoiced at the presence of God; when that eye was wounded by sin, he began to dread the Divine light, he fled back into the darkness, and the thick covert of the trees, flying from the truth, and anxious for the shade. 7. Therefore, my Brethren, since we too are born of him, and as the Apostle says, “In Adam all die;” 1 Cor. xv. 22. Matt. ix. 12. Mark iii. 22. Matt. x. 25. Phil. ii. 8. 8. But because He designed to honour His faithful ones at the end of the world, He hath first honoured the cross in this world; in such wise that the princes of the earth who believe in Him have prohibited any criminal from being crucified; and that cross which the Jewish persecutors with great mockery prepared for the Lord, even kings His servants at this day bear with great confidence on their foreheads. Only the shameful nature of the death which our Lord vouchsafed to undergo for us is not now so apparent, Who, as the Apostle says, “was made a curse for us.” Gal. iii. 13.

And as they departed from Jericho,.... Which, was distant about ten parsas, or miles, from Jerusalem (i), through which Christ just passed, and had met with Zacchaeus, and called him, and delivered the parable concerning a nobleman's going into a far country. The Syriac and Persic versions render the words, "when Jesus departed from Jericho"; and the Arabic, "when he went out of Jericho"; not alone, but "with his disciples", as Mark says; and not with them only, for a great multitude followed him out of the city; either to hear him, or be healed by him, or to see him, or behold his miracles, or to accompany him to Jerusalem; whither he was going to keep the feast of the passover, and where they might be in some expectation he would set up his kingdom. The Ethiopic version reads it, "as they went out from Jerusalem", contrary to all copies and versions. (i) Bartenora in Misn. Taraid, c. 3. sect. 8.

And behold, two blind men,.... Mark and Luke make mention but of one; which is no contradiction to Matthew; for they neither of them say that there was but one. A greater difficulty occurs in Luke's account; for whereas Matthew and Mark both agree, that it was when Jesus came out of Jericho, that this cure was wrought, Luke says it was "when he came nigh unto it"; which some reconcile by observing, that that phrase may be rendered, "while he was near Jericho"; and so only signifies his distance from it, and not motion to it; but this will not solve the difficulty, because we after read of his entrance into it, and passing through it. Some therefore have thought, that Christ met with, and cured one blind man before he entered the city, and another when he came out of it and that Matthew has put the history of both together: but to me it seems, that there were three blind men cured; one before he went into Jericho, which Luke only relates, and two as he came out of Jericho, which Matthew here speaks of; and one of which, according to Mark, was by name Bartimaeus, the son of Timaeus; for so Bartimaeus signifies. Tima, or Timaeus, was a name in use among the Jews: we often read of R. Judah , Ben Tima (k), the son of Tima, or Timaeus. Origen (l) thinks, he had his name from the Greek word which signifies "honour"; and so "Time", with the Jews, is used for honour and profit (m). This man's father might have been a very honourable and useful man, though the son was fallen into poverty and distress, through blindness; for which reason he may be mentioned, as being a person well known to the Jews. Sitting by the wayside; Mark says, "begging", where such were wont to sit, in order to ask alms of persons, as they passed by; when they heard that Jesus passed by; who, upon perceiving that there was an unusual concourse of people, might ask the reason of it, when it was told them that Jesus of Nazareth was coming that way: or, without asking, they might hear the people speak of him; and inasmuch as they had heard many things concerning him, and the miracles he wrought, applied to him for help, and cried out, saying, have mercy on us, O Lord, thou son of David: in which may be observed the titles of honour they give him, which declare their faith in him; calling him Lord, expressing their sense of his deity, dominion, and power; and "Son of David", thereby owning and professing him to be the Messiah, that being a common name of him, well known among the Jews; See Gill on Matthew 1:1, the petition they make is, that he would "have mercy on them", who, through blindness, were in a poor, helpless, and miserable condition; and this was made with great vehemency: they "cried" out aloud, that he might hear them, and take pity on them; being eagerly desirous of having their sight, and firmly believing that he was able to restore it to them. (k) T. Hieros. Nazir, fol. 52. 1. Erubin, fol. 19. 4. T. Bab. Gittin, fol. 84. 1. Bava Metzig, fol. 94. 1. Massech. Semachot, c. 9. Juchasin, fol. 159. 2.((l) Comment. in Matt. vol. 1. p. 428. Ed. Huet. (m) Targum in Esther 3.8. & v. 13. T. Hicros. Peah, fol. 15. 4.

And the multitude rebuked them,.... Who were either the friends or enemies of Christ: if his friends, they might rebuke them, that they might not be so troublesome to him, and judging it unworthy of him to have anything to do with such mean persons, and supposing that their business was only to ask alms of him; or if they were his enemies, or not so well affected to him, they might chide them for giving him such high characters, as Lord, and Son of David; and therefore being displeased with such encomiums, reproved them, because they should hold their peace; be silent, and say no more of that kind, lest others should take up the same notion of him, and it should prevail among the people, But they cried the more, saying, have mercy on us, O Lord, thou Son of David. They lifted up their voice higher, and cried the more loudly, that their voice might be above the noise of the people, and be heard by Christ; and renewed their request with more eagerness and importunity, repeating the characters they before gave him, being not in the least intimidated by the rebukes of the people: their faith in Jesus, as the Messiah, being more increased, and their desires of his pity and compassion being more enlarged, they grew bolder, and more resolute, as faith often does by opposition, and trials.

And Jesus stood still,.... Made a full stop, when he was near, or right against where these blind men sat; which shows the strength of faith, the force of prayer, and the great regard Christ has to both: and called them: himself, being near unto them, and within the reach of his voice; or he commanded them to be brought to him, as Mark says: he ordered others to call them, or let them know, that it was his will they should come to him; upon which they threw away their garments, their long upper garments, which were some hindrance to a quick motion, at least Bartimaeus did; that they might be the sooner with him: and when they were come to him, he said, what will ye that I shall do unto you? is it alms you want? or would you have your sight restored? This question he put, not as being ignorant of their desires, but to show both his power and willingness to do anything for them they should ask; and that their faith in him might be made manifest, and the people have their expectations raised, and they prepared to attend the miracle now to be wrought.

They say unto him, Lord, that our eyes may be opened. That is, that their sight might be restored to them; for being deprived of that, it was all one as if their eyes were so closed, that they could not open them; and so the recovery of it is expressed by an opening of them. The opening of the eyes of the blind was prophesied of, as what should be done in the days of the Messiah, and by him, as an evidence of his being that person, Isaiah 35:5 which prophecy these blind men might be acquainted with, and be an encouragement to their faith to expect a cure from him. They do not ask for alms, but for the recovery of their sight; which being granted, they would be able to get their bread in another way; for they were not like some idle persons that choose rather to be under such a calamity, or any other, that they might not be obliged to work with their hands for a livelihood. Their request shows, that they made no doubt of it, but firmly believed that Christ was able to do this for them, though the thing was impossible to be done by man; who therefore must conclude that he was not a mere man, but the Son of the living God.

So Jesus had compassion on them,.... His bowels moved towards them as a man; he pitied their miserable and distressed condition, and discovered the tenderness of his heart towards them by some outward sign, by his looks, or by some gesture or another: and touched their eyes; with his bare hand, without the use of any instrument or medicine. The Ethiopic version adds; "and said unto them, according to your faith shall it be unto you"; which seems to be taken out of Matthew 9:29. The Evangelist Mark relates, that "Jesus said unto him (Bartimaeus) go thy way, thy faith hath made thee whole": not that the virtue of healing came from the act of faith, but from the object of it; his faith was not the cause of, nor the reason why, but the way and means in and by which he received the cure: and immediately their eyes received sight; or, as the Syriac and Persic versions render the words, "that moment their eyes were opened": the cure was wrought at once, directly; a clear proof of the omnipotence of Christ, and of his true and proper deity: the words, "their eyes", are not in some copies: and are omitted by the Vulgate Latin, Arabic, and Ethiopic versions, which read thus, "they immediately saw". The Persic version adds, and they saw the world; the men and things of it, which they either had never seen before, or, at least, for a considerable time; which must be a very surprising and agreeable sight to them. And they followed him; in a corporal sense they joined the multitude, and went after him to Jerusalem; partly to express their gratitude for such a wonderful favour bestowed upon them; and partly that they might be witnesses of the power of his deity, and the truth of his Messiahship, as they went along, and at Jerusalem: and in a spiritual sense; they became his disciples, they embraced his doctrines, believed in him as the Messiah, submitted to his ordinances, imitated him in the exercise of grace, and in the performance of duty: for, at the same time he restored their bodily sight, he gave them a spiritual one to look to him, and follow him, the light of the world, that they might enjoy the light of life in another world.