We
have four things in this chapter. I. The parable of the labourers in the
vineyard, ver. 1-16. II. A prediction of Christ's approaching sufferings,
ver. 17-19. III. The petition of two of the disciples, by their mother,
reproved, ver. 20-28. IV. The petition of the two blind men granted, and
their eyes opened, ver. 29-34.
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The
Labourers in the Vineyard.
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1 For the kingdom of heaven is like unto a
man that is an householder, which went out early in the morning to
hire labourers into his vineyard. 2 And when he had agreed with
the labourers for a penny a day, he sent them into his vineyard.
3 And he went out about the third hour, and saw others standing idle in the
marketplace, 4 And said unto them; Go ye also into the vineyard,
and whatsoever is right I will give you. And they went their way.
5 Again he went out about the sixth and ninth hour, and did likewise.
6 And about the eleventh hour he went out, and found others standing idle,
and saith unto them, Why stand ye here all the day idle? 7 They
say unto him, Because no man hath hired us. He saith unto them, Go ye also
into the vineyard; and whatsoever is right, that shall ye
receive. 8 So when even was come, the lord of the vineyard saith
unto his steward, Call the labourers, and give them their hire,
beginning from the last unto the first. 9 And when they came
that were hired about the eleventh hour, they received every man a
penny. 10 But when the first came, they supposed that they
should have received more; and they likewise received every man a
penny. 11 And when they had received it, they murmured
against the goodman of the house, 12 Saying, These last have
wrought but one hour, and thou hast made them equal unto us, which
have borne the burden and heat of the day. 13 But he answered
one of them, and said, Friend, I do thee no wrong: didst not thou agree with
me for a penny? 14 Take that thine is, and go thy
way: I will give unto this last, even as unto thee. 15 Is it not
lawful for me to do what I will with mine own? Is thine eye evil, because I
am good? 16 So the last shall be first, and the first last: for
many be called, but few chosen.
This parable of the labourers in the vineyard is intended,
I. To represent to us the kingdom of heaven (v. 1), that is,
the way and method of the gospel dispensation. The laws of that kingdom are
not wrapt up in parables, but plainly set down, as in the sermon upon the
mount; but the mysteries of that kingdom are delivered in parables, in
sacraments, as here and ch. xiii. The duties of Christianity are more
necessary to be known than the notions of it; and yet the notions of it are
more necessary to be illustrated than the duties of it; which is that which
parables are designed for.
II. In particular, to represent to us that concerning the kingdom of heaven,
which he had said in the close of the foregoing chapter, that many that
are first shall be last, and the last, first; with which this parable is
connected; that truth, having in it a seeming contradiction, needed further
explication.
Nothing was more a mystery in the gospel dispensation than the rejection of
the Jews and the calling in of the Gentiles; so the apostle speaks of it
(Eph. iii. 3-6); that the Gentiles should be fellow-heirs: nor was any thing
more provoking to the Jews than the intimation of it. Now this seems to be
the principal scope of this parable, to show that the Jews should be first
called into the vineyard, and many of them should come at the call; but, at
length, the gospel should be preached to the Gentiles, and they should
receive it, and be admitted to equal privileges and advantages with the
Jews; should be fellow-citizens with the saints, which the Jews, even
those of them that believed, would be very much disgusted at, but without
reason.
But the parable may be applied more generally, and shows us, 1. That God is
debtor to no man; a great truth, which the contents in our Bible give as the
scope of this parable. 2. That many who begin last, and promise little in
religion, sometimes, by the blessing of God, arrive at greater attainments
in knowledge, grace, and usefulness, than others whose entrance was more
early, and who promised fairer. Though Cushi gets the start of Ahimaaz, yet
Ahimaaz, choosing the way of the plain, outruns Cushi. John is
swifter of foot, and comes first to the sepulchre: but Peter has more
courage, and goes first into it. Thus many that are last shall be
first. Some make it a caution to the disciples, who had boasted of their
timely and zealous embracing of Christ; they had left all, to follow him;
but let them look to it, that they keep up their zeal; let them press
forward and persevere; else their good beginnings will avail them little;
they that seemed to be first, would be last. Sometimes those
that are converted later in their lives, outstrip those that are converted
earlier. Paul was as one born out of due time, yet came not behind the
chiefest of the apostles, and outdid those that were in Christ before
him. Something of affinity there is between this parable and that of the
prodigal son, where he that returned from his wandering, was as dear to his
father as he was, that never went astray; first and last alike. 3.
That the recompence of reward will be given to the saints, not
according to the time of their conversion, but according to the preparations
for it by grace in this world; not according to the seniority (Gen. xliii.
33), but according to the measure of the stature of the fulness of
Christ. Christ had promised the apostles, who followed him in the
regeneration, at the beginning of the gospel dispensation, great glory (ch.
xix. 28); but he now tells them that those who are in like manner faithful
to him, even in the latter end of the world, shall have the same reward,
shall sit with Christ on his throne, as well as the apostles, Rev.
ii. 26-iii. 21. Sufferers for Christ in the latter days, shall have the same
reward with the martyrs and confessors of the primitive times, though they
are more celebrated; and faithful ministers now, the same with the first
fathers.
We have two things in the parable; the agreement with the labourers,
and the account with them.
(1.) Here is the agreement made with the labourers (v. 1-7); and here
it will be asked, as usual,
[1.] Who hires them? A man that is a
householder. God is the great Householder, whose we are, and whom we
serve; as a householder, he has work that he will have to be done, and
servants that he will have to be doing; he has a great family in heaven and
earth, which is named from Jesus Christ (Eph. iii. 15), which he is Owner
and Ruler of. God hires labourers, not because he needs them or their
services (for, if we be righteous, what do we unto him?), but as some
charitable generous householders keep poor men to work, in kindness to them,
to save them from idleness and poverty, and pay them for working for
themselves.
[2.] Whence they are hired? Out of the market-place, where, till they
are hired into God's service, they stand idle (v. 3), all
the day idle (v. 6). Note, First, The soul of man stands
ready to be hired into some service or other; it was (as all the creatures
were) created to work, and is either a servant to iniquity, or a servant
to righteousness, Rom. vi. 19. The devil, by his temptations, is hiring
labourers into his field, to feed swine. God, by his gospel, is hiring
labourers into his vineyard, to dress it, and keep it, paradise-work. We
are put to our choice; for hired we must be (Josh. xxiv. 15); Choose ye
this day whom ye will serve. Secondly, Till we are hired into the
service of God, we are standing all the day idle; a sinful state, though a
state of drudgery to Satan, may really be called a state of idleness;
sinners are doing nothing, nothing to the purpose, nothing of the great work
they were sent into the world about, nothing that will pass well in the
account. Thirdly, The gospel call is given to those that stand
idle in the market-place. The market-place is a place of concourse,
and there Wisdom cries (Prov. i. 20, 21); it is a place of sport,
there the children are playing (ch. xi. 16); and the gospel
calls us from vanity to seriousness; it is a place of business, of noise and
hurry; and from that we are called to retire. "Come, come from this
market-place."
[3.] What are they hired to do? To labour in his vineyard. Note, First,
The church is God's vineyard; it is of his planting, watering, and fencing;
and the fruits of it must be to his honour and praise. Secondly, We
are all called upon to be labourers in this vineyard. The work of religion
is vineyard-work, pruning, dressing, digging, watering, fencing, weeding. We
have each of us our own vineyard to keep, our own soul; and it is God's and
to be kept and dressed for him. In this work we must not be slothful, not
loiterers, but labourers, working, and working out our own
salvation. Work for God will not admit of trifling. A man may go idle to
hell; but he that will go to heaven, must be busy.
[4.] What shall be their wages? He promises, First, A penny, v.
2. The Roman penny was, in our money, of the value of a sevenpence
half-penny, a day's wages for a day's work, and the wages sufficient for a
day's maintenance. This doth not prove that the reward of our obedience to
God is of works, or of debt (no, it is of grace, free
grace, Rom. iv. 4), or that there is any proportion between our services
and heaven's glories; no, when we have done all, we are unprofitable
servants; but it is to signify that there is a reward set before us, and
a sufficient one. Secondly, Whatsoever is right, v. 4-7. Note,
God will be sure not to be behind-hand with any for the service they do him:
never any lost by working for God. The crown set before us is a crown of
righteousness, which the righteous Judge shall give.
[5.] For what term are they hired? For a day. It is but a day's work
that is here done. The time of life is the day, in which we must work the
works of him that sent us into the world. It is a short time; the reward
is for eternity, the work is but for a day; man is said to
accomplish, as a hireling, his day, Job xiv. 6. This should quicken us
to expedition and diligence in our work, that we have but a little time to
work in, and the night is hastening on, when no man can work;
and if our great work be undone when our day is done, we are undone for
ever. It should also encourage us in reference to the hardships and
difficulties of our work, that it is but for a day; the approaching shadow,
which the servant earnestly desireth, will bring with it both rest, and the
reward of our work, Job vii. 2. Hold out, faith, and patience, yet a
little while.
[6.] Notice is taken of the several hours of the day, at which the labourers
were hired. The apostles were sent forth at the first and third hour
of the gospel day; they had a first and a second mission, while Christ was
on earth, and their business was to call in the Jews; after Christ's
ascension, about the sixth and ninth hour, they went out again on the
same errand, preaching the gospel to the Jews only, to them in Judea
first, and afterward to them of the dispersion; but, at length, as it
were about the eleventh hour, they called the Gentiles to the same
work and privilege with the Jews, and told them that in Christ Jesus there
should be no difference made between Jew and Greek.
But this may be, and commonly is, applied to the several ages of life, in
which souls are converted to Christ. The common call is promiscuous, to come
and work in the vineyard; but the effectual call is particular, and it is then
effectual when we come at the call.
First, Some are effectually called, and begin to work in the vineyard
when they are very young; are sent in early in the morning, whose tender
years are seasoned with grace, and the remembrance of their Creator. John
the Baptist was sanctified from the womb, and therefore great
(Luke i. 15); Timothy from a child (2 Tim. iii. 15); Obadiah feared
the Lord from his youth. Those that have such a journey to go, had need
set out betimes, the sooner the better.
Secondly, Others are savingly wrought upon in middle age; Go work
in the vineyard, at the third, sixth, or ninth hour. The power of divine
grace is magnified in the conversion of some, when they are in the midst of
their pleasures and worldly pursuits, as Paul. God has work for all ages; no
time amiss to turn to God; none can say, "It is all in good time;"
for, whatever hour of the day it is with us, the time past of our life may
suffice that we have served sin; Go ye also into the vineyard. God
turns away none that are willing to be hired, for yet there is room.
Thirdly, Others are hired into the vineyard in old age, at the
eleventh hour, when the day of life is far spent, and there is
but one hour of the twelve remaining. None are hired at the twelfth
hour; when life is done, opportunity is done; but "while there is life,
there is hope." 1. There is hope for old sinners; for if, in
sincerity, they turn to God, they shall doubtless be accepted; true
repentance is never too late. And, 2. There is hope of old sinners,
that they may be brought to true repentance; nothing is too hard for
Almighty grace to do, it can change the Ethiopian's skin, and the
leopard's spots; can set those to work, who have contracted a habit of
idleness. Nicodemus may be born again when he is old, and the old
man may be put off, which is corrupt.
Yet let none, upon this presumption, put off their repentance till they are
old. These were sent into the vineyard, it is true, at the
eleventh hour; but nobody had hired them, or offered to hire them,
before. The Gentiles came in at the eleventh hour, but it was because
the gospel had not been before preached to them. Those that have had gospel
offers made them at the third, or sixth hour, and have resisted and
refused them, will not have that to say for themselves at the eleventh hour,
that these had; No man has hired us; nor can they be sure that any
man will hire them at the ninth or eleventh hour; and therefore not to
discourage any, but to awaken all, be it remembered, that now is the
accepted time; if we will hear his voice, it must be to-day.
(2.) Here is the account with the labourers. Observe,
[1.] When the account was taken; when the evening was come, then, as
usual, the day-labourers were called and paid. Note, Evening time is the
reckoning time; the particular account must be given up in the evening of
our life; for after death cometh the judgment. Faithful labourers shall
receive their reward when they die; it is deferred till then, that they may
wait with patience for it, but no longer; for God will observe his own rule,
The hire of the labourers shall not abide with thee all night, until the
morning. See Deut. xxiv. 15. When Paul, that faithful labourer, departs,
he is with Christ presently. The payment shall not be wholly deferred till the
morning of the resurrection; but then, in the evening of the world, will
be the general account, when every one shall receive according to the
things done in the body. When time ends, and with it the world of work
and opportunity, then the state of retribution commences; then call the
labourers, and give them their hire. Ministers call them into the vineyard,
to do their work; death calls them out of the vineyard, to receive their
penny: and those to whom the call into the vineyard is effectual, the call
out of it will be joyful. Observe, They did not come for their pay till they
were called; we must with patience wait God's time for our rest and
recompence; go by our master's clock. The last trumpet, at the great day,
shall call the labourers, 1 Thess. iv. 16. Then shalt thou call,
saith the good and faithful servant, and I will answer. In calling
the labourers, they must begin from the last, and so to the first. Let not
those that come in at the eleventh hour, be put behind the rest, but, lest
they should be discouraged, call them first. At the great day, though
the dead in Christ shall rise first, yet they which are alive and
remain, on whom the ends of the world (the eleventh hour of its day) comes,
shall be caught up together with them in the clouds; no preference shall
be given to seniority, but every man shall stand in his own lot at the
end of the days.
[2.] What the account was; and in that observe,
First, The general pay (v. 9, 10); They received every man
a penny. Note, All that by patient continuance in well-doing, seek
for glory, honour, and immortality, shall undoubtedly obtain eternal
life (Rom. ii. 7), not as wages for the value of their work, but
as the gift of God. Though there be degrees of glory in heaven, yet
it will be to all a complete happiness. They that come from the east and
west, and so come in late, that are picked up out of the highways and the
hedges, shall sit down with Abraham, Isaac, and Jacob, at the same
feast, ch. vii. 11. In heaven, every vessel will be full, brimful,
though every vessel is not alike large and capacious. In the distribution of
future joys, as it was in the gathering of the manna, he that shall gather
much, will have nothing over, and he that shall gather little, will have no
lack, Exod. xvi. 18. Those whom Christ fed miraculously, though of different
sizes, men, women, and children, did all eat, and were filled.
The giving of a whole day's wages to those that had not done the tenth part
of a day's work, is designed to show that God distributes his rewards by grace
and sovereignty, and not of debt. The best of the labourers,
and those that begin soonest, having so many empty spaces in their time, and
their works not being filled up before God, may truly be said to labour in
the vineyard scarcely one hour of their twelve; but because we are under
grace, and not under the law, even such defective services, done
in sincerity, shall not only be accepted, but by free grace richly rewarded.
Compare Luke xvii. 7, 8, with Luke xii. 37.
Secondly, The particular pleading with those that were offended with
this distribution in gavel-kind. The circumstances of this serve to adorn
the parable; but the general scope is plain, that the last shall be
first. We have here,
1. The offence taken (v. 11, 12); They murmured at the good man of
the house; not that there is, or can be, any discontent or murmuring in
heaven, for that is both guilt and grief, and in heaven there is neither;
but there may be, and often are, discontent and murmuring concerning heaven
and heavenly things, while they are in prospect and promise in this world.
This signifies the jealousy which the Jews were provoked to by the admission
of the Gentiles into the kingdom of heaven. As the elder brother, in the
parable of the prodigal, repined at the reception of his younger brother,
and complained of his father's generosity to him; so these labourers
quarrelled with their master, and found fault, not because they had not
enough, so much as because others were made equal with them. They
boast, as the prodigal's elder brother did, of their good services; We
have borne the burthen and heat of the day; that was the most they could
make of it. Sinners are said to labour in the very fire (Hab. ii.
13), whereas God's servants, at the worst, do but labour in the sun; not in
the heat of the iron furnace, but only in the heat of the day. Now these
last have worked but one hour, and that too in the cool of the day; and
yet thou hast made them equal with us. The Gentiles, who are newly
called in, have as much of the privileges of the kingdom of the Messiah as
the Jews have, who have so long been labouring in the vineyard of the
Old-Testament church, under the yoke of the ceremonial law, in expectation
of that kingdom. Note, There is a great proneness in us to think that we
have too little, and other too much, of the tokens of God's favour; and that
we do too much, and others too little, in the work of God. Very apt we all
are to undervalue the deserts of others, and to overvalue our own. Perhaps,
Christ here gives an intimation to Peter, not to boast too much, as he
seemed to do, of his having left all to follow Christ; as if, because
he and the rest of them had borne the burthen and heat of the day thus, they
must have a heaven by themselves. It is hard for those that do or suffer
more than ordinary for God, not to be elevated too much with the thought of
it, and to expect to merit by it. Blessed Paul guarded against this, when,
though the chief of the apostles, he owned himself to be nothing,
to be less than the least of all saints.
2. The offence removed. Three things the master of the house urges, in
answer to this ill-natured surmise.
(1.) That the complainant had no reason at all to say he had any wrong done
to him, v. 13, 14. Here he asserts his own justice; Friend, I do
thee no wrong. He calls him friend, for in reasoning with others
we should use soft words and hard arguments; if our inferiors are peevish
and provoking, yet we should not thereby be put into a passion, but speak
calmly to them. [1.] It is incontestably true, that God can do no wrong.
This is the prerogative of the King of kings. Is there unrighteousness
with God? The apostle startles at the thought of it; God forbid!
Rom. iii. 5, 6. His word should silence all our murmurings, that, whatever
God does to us, or withholds from us, he does us no wrong. [2.] If God gives
that grace to others, which he denies to us, it is kindness to them, but no
injustice to us; and bounty to another, while it is no injustice to us, we
ought not to find fault with. Because it is free grace, that is given to
those that have it, boasting is for ever excluded; and because it is free
grace, that is withheld from those that have it not, murmuring is for ever
excluded. Thus shall every mouth be stopped, and all flesh be silent
before God.
To convince the murmurer that he did no wrong, he refers him to the bargain:
"Didst not thou agree with me for a penny? And if thou hast what
thou didst agree for, thou hast no reason to cry out of wrong; thou shalt
have what we agreed for." Though God is a debtor to none, yet he is
graciously pleased to make himself a debtor by his own promise, for the
benefit of which, through Christ, believers agree with him, and he will
stand to his part of the agreement. Note, It is good for us often to
consider what it was that we agreed with God for. First, Carnal
worldlings agree with God for their penny in this world; they choose their
portion in this life (Ps. xvii. 14); in these things they are willing to
have their reward (ch. vi. 2, 5), their consolation
(Luke vi. 24), their good things (Luke xvi. 25); and with these they
shall be put off, shall be cut off from spiritual and eternal blessings; and
herein God does them no wrong; they have what they chose, the penny they
agreed for; so shall their doom be, themselves have decided it; it is
conclusive against them. Secondly, Obedient believers agree with God
for their penny in the other world, and they must remember that they have so
agreed. Didst not thou agree to take God's word for it? Thou didst; and wilt
thou go and agree with the world? Didst not thou agree to take up with
heaven as thy portion, thy all, and to take up with nothing short of it? And
wilt thou seek for a happiness in the creature, or think from thence to make
up the deficiencies of thy happiness in God?
He therefore, 1. Ties him to his bargain (v. 14); Take that thine
is, and go thy way. If we understand it of that which is ours by debt or
absolute propriety, it would be a dreadful word; we are all undone, if we be
put off with that only which we can call our own. The highest
creature must go away into nothing, if he must go away with that only which
is his own: but if we understand it of that which is ours by gift,
the free gift of God, it teaches us to be content with such things as we
have. Instead of repining that we have no more, let us take what we
have, and be thankful. If God be better in any respect to others than to us,
yet we have no reason to complain while he is so much better to us than we
deserve, in giving us our penny, though we are unprofitable servants. 2. He
tells him that those he envied should fare as well as he did; "I
will give unto this last, even as unto thee; I am resolved I will."
Note, The unchangeableness of God's purposes in dispensing his gifts should
silence our murmurings. If he will do it, it is not for us to gainsay; for he
is in one mind, and who can turn him? Neither giveth he an account of any of
his matters; nor is it fit he should.
(2.) He had no reason to quarrel with the master; for what he gave was
absolutely his own, v. 15. As before he asserted his justice, so here
his sovereignty; Is it not lawful for me to do what I will with my own?
Note, [1.] God is the Owner of all good; his propriety in it is absolute,
sovereign, and unlimited. [2.] He may therefore give or withhold his
blessings, as he pleases. What we have, is not our own, and therefore
it is not lawful for us to do what we will with it; but what God has,
is his own; and this will justify him, First, In all the disposals of
his providence; when God takes from us that which was dear to us, and which
we could ill spare, we must silence our discontents with this; May he not
do what he will with his own? Abstulit, sed et dedit--He hath taken away;
but he originally gave. It is not for such depending creatures as we are
to quarrel with our Sovereign. Secondly, In all the dispensations of
his grace, God gives or withholds the means of grace, and the Spirit of
grace, as he pleases. Not but that there is a counsel in every will of God,
and what seems to us to be done arbitrarily, will appear at length to have
been done wisely, and for holy ends. But this is enough to silence all
murmurs and objectors, that God is sovereign Lord of all, and may do what
he will with his own. We are in his hand, as clay in the hands of a
potter; and it is not for us to prescribe to him, or strive with him.
(3.) He had no reason to envy his fellow servant, or to grudge at him; or to
be angry that he came into the vineyard no sooner; for he was not sooner
called; he had no reason to be angry that the master had given him wages for
the whole day, when he had idled away the greatest part of it; for Is
thine eye evil, because I am good? See here,
[1.] The nature of envy; It is an evil eye. The eye is often both the inlet
and the outlet of this sin. Saul saw that David prospered, and he eyed
him, 1 Sam. xviii. 9, 15. It is an evil eye, which is displeased at the
good of others, and desires their hurt. What can have more evil in it? It is
grief to ourselves, anger to God, and ill-will to our neighbour; and it is a
sin that has neither pleasure, profit, nor honour, in it; it is an evil,
an only evil.
[2.] The aggravation of it; "It is because I am good." Envy is
unlikeness to God, who is good, and doeth good, and delighteth in doing
good; nay, it is an opposition and contradiction to God; it is a dislike of
his proceedings, and a displeasure at what he does, and is pleased with. It
is a direct violation of both the two great commandments at once; both that
of love to God, in whose will we should acquiesce, and love to our
neighbour, in whose welfare we should rejoice. Thus man's badness takes
occasion from God's goodness to be more exceedingly sinful.
Lastly, Here is the application of the parable (v. 16), in
that observation which occasioned it (ch. xix. 30); So the first
shall be last, and the last first. There were many that followed Christ
now in the regeneration, when the gospel kingdom was first set up, and these
Jewish converts seemed to have got the start of others; but Christ, to
obviate and silence their boasting, here tells them,
1. That they might possibly be outstripped by their successors in
profession, and, though they were before others in profession, might be
found inferior to them in knowledge, grace, and holiness. The Gentile
church, which was as yet unborn, the Gentile world, which as yet stood idle
in the market-place, would produce greater numbers of eminent, useful
Christians, than were found among the Jews. More and more excellent shall be
the children of the desolate than those of the married wife, Isa. liv.
1. Who knows but that the church, in its old age, may be more fat and
flourishing than ever, to show that the Lord is upright? Though primitive
Christianity had more of the purity and power of that holy religion than is
to be found in the degenerate age wherein we live, yet what labourers
may be sent into the vineyard in the eleventh hour of the church's day,
in the Philadelphian period, and what plentiful effusions of the Spirit may
then be, above what has been yet, who can tell?
2. That they had reason to fear, lest they themselves should be found
hypocrites at last; for many are called but few chosen. This is
applied to the Jews (ch. xxii. 14); it was so then, it is too true
still; many are called with a common call, that are not chosen with a saving
choice. All that are chosen from eternity, are effectually called, in the
fulness of time (Rom. viii. 30), so that in making our effectual calling
sure we make sure our election (2 Pet. i. 10); but it is not so as to
the outward call; many are called, and yet refuse (Prov. i. 24), nay,
as they are called to God, so they go from him (Hos. xi. 2,
7), by which it appears that they were not chosen, for the election will
obtain, Rom. xi. 7. Note, There are but few chosen Christians, in
comparison with the many that are only called Christians; it
therefore highly concerns us to build our hope for heaven upon the rock of
an eternal choice, and not upon the sand of an external call; and we should
fear lest we be found but seeming Christians, and so should really come
short; nay, lest we be found blemished Christians, and so should seem to
come short, Heb. iv. 1.
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The
Sufferings of Christ Predicted.
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17 And Jesus going up to Jerusalem took the
twelve disciples apart in the way, and said unto them, 18
Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the
chief priests and unto the scribes, and they shall condemn him to
death, 19 And shall deliver him to the Gentiles to mock, and to
scourge, and to crucify him: and the third day he shall rise again.
This is the third time that Christ gave his disciples notice of his
approaching sufferings; he was not going up to Jerusalem to celebrate the
passover, and to offer up himself the great Passover; both must be done at
Jerusalem: there the passover must be kept (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 defence, 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.
20 Then came to him the mother of Zebedee's
children with her sons, worshipping him, and desiring a certain thing
of him. 21 And he said unto her, What wilt thou? She saith unto
him, Grant that these my two sons may sit, the one on thy right hand, and
the other on the left, in thy kingdom. 22 But Jesus answered and
said, Ye know not what ye ask. Are ye able to drink of the cup that I shall
drink of, and to be baptized with the baptism that I am baptized with? They
say unto him, We are able. 23 And he saith unto them, Ye shall
drink indeed of my cup, and be baptized with the baptism that I am baptized
with: but to sit on my right hand, and on my left, is not mine to give, but it
shall be given to them for whom it is prepared of my Father.
24 And when the ten heard it, they were moved with indignation
against the two brethren. 25 But Jesus called them unto him,
and said, Ye know that the princes of the Gentiles exercise dominion over
them, and they that are great exercise authority upon them. 26
But it shall not be so among you: but whosoever will be great among you, let
him be your minister; 27 And whosoever will be chief among you,
let him be your servant: 28 Even as the Son of man came not to
be ministered unto, but to minister, and to give his life a ransom for many.
Here, is first, the request of the two disciples to Christ, and the
rectifying of the mistake upon which that was grounded, 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 he died in his bed,
if we may credit the ecclesiastical historians, yet often drank of this
bitter cup, as when he was banished into the isle of Patmos (Rev. i. 9), and
when (as they say) at Ephesus he was put into a caldron of boiling oil, but
was miraculously preserved. He was, as the rest of the apostles, in deaths
often. He took the cup, offered himself to the baptism, and it was accepted.
(2.) He leaves them in the dark about the degrees of their glory. To carry
them cheerfully through their sufferings, it was enough to be assured that
they should have a place in his kingdom. The lowest seat in heaven is
an abundant recompence for the greatest sufferings on earth. But as to the
preferments there, it was not fit there should be any intimation given for
whom they were intended; for the infirmity of their present state could not
bear such a discovery with any evenness; "To sit on my right hand
and on my left is not mine to give, and therefore it is not for you to
ask it or to know it; but it shall be given to them for whom it is
prepared of my Father." Note, [1.] It is very probable that there
are degrees of glory in heaven; for our Saviour seems to allow that there
are some that shall sit on his right hand and on his left, in the highest
places. [2.] As the future glory itself, so the degrees of it, are purposed
and prepared in the eternal counsel of God; as the common salvation, so the
more peculiar honours, are appointed, the whole affair is long since
settled, and there is a certain measure of the stature, both in grace and
glory, Eph. iv. 13. [3.] Christ, in dispensing the fruits of his own
purchase, goes exactly by the measures of his Father's purpose; It is not
mine to give, save to them (so it may be read) for whom it is
prepared. Christ has the sole power of giving eternal life, but then it
is to as many as were given him, John xvii. 2. It is not mine to
give, that is, to promise now; that matter is already settled and
concerted, and the Father and Son understand one another perfectly well in
this matter. "It is not mine to give to those that seek and are
ambitious of it, but to those that by great humility and self-denial are
prepared for it."
III. Here are the reproof and instruction which Christ gave to the other ten
disciples for their displeasure at the request of James and John. He had
much to bear with in them all, they were so weak in knowledge and grace, yet
he bore their manners.
1. The fret that the ten disciples were in (v. 24). They were
moved with indignation against the two brethren; not because they were
desirous to be preferred, which was their sin, and for which Christ was
displeased with them, but because they were desirous to be preferred before
them, which was a reflection upon them. Many seem to have indignation at
sin; but it is not because it is sin, but because it touches them. They will
inform against a man that swears; but it is only if he swear at them, and
affront them, not because he dishonours God. These disciples were angry at
their brethren's ambition, though they themselves, bay because they
themselves, were as ambitious. Note, It is common for people to be angry at
those sins in others which they allow of and indulge in themselves. Those
that are proud and covetous themselves do not care to see others so. Nothing
makes more mischief among brethren, or is the cause of more indignation and
contention, than ambition, and desire of greatness. We never find Christ's
disciples quarrelling, but something of this was at the bottom of it.
2. The check that Christ gave them, which was very gentle, rather by way of
instruction what they should be, than by way of reprehension for what they
were. He had reproved this very sin before (ch. xviii. 3), and told
them they must be humble as little children; yet they relapsed into it, and
yet he reproved them for it thus mildly.
He called them unto him, which intimates great tenderness and
familiarity. He did not, in anger, bid them get out of his presence, but
called them, in love, to come into his presence: for therefore he is
fit to teach, and we are invited to learn of him, because he is meek and
lowly in heart. What he had to say concerned both the two disciples and
the ten, and therefore he will have them all together. And he tells them,
that, whereas they were asking which of them should have dominion a temporal
kingdom, there was really no such dominion reserved for any of them. For,
(1.) They must not be like the princes of the Gentiles. Christ's
disciples must not be like Gentiles, no not like princes of the Gentiles.
Principality doth no more become ministers than Gentilism doth Christians.
Observe, [1.] What is the way of the princes of the Gentiles (v. 25);
to exercise dominion and authority over their subjects, and (if they
can but win the upper hand with a strong hand) over one another too. That
which bears them up in it is, that they are great, and great men think they
may do any thing. Dominion and authority are the great things which the
princes of the Gentiles pursue, and pride themselves in; they would bear
sway, would carry all before them, have every body truckle to them, and
every sheaf bow to theirs. They would have it cried before them, Bow the
knee; like Nebuchadnezzar, who slew, and kept alive, at pleasure.
[2.] What is the will of Christ concerning his apostles and ministers, in
this matter.
First, "It shall not be so among you. The constitution of the
spiritual kingdom is quite different from this. You are to teach the
subjects of this kingdom, to instruct and beseech them, to counsel and
comfort them, to take pains with them, and suffer with them, not to exercise
dominion or authority over them; you are not to lord it over God's
heritage (1 Pet. v. 3), but to labour in it." This forbids not only
tyranny, and abuse of power, but the claim or use of any such secular
authority as the princes of the Gentiles lawfully exercise. So hard is it
for vain men, even good men, to have such authority, and not to be puffed up
with it, and do more hurt than good with it, that our Lord Jesus saw fit
wholly to banish it out of his church. Paul himself disowns dominion over
the faith of any, 2 Cor. i. 24. The pomp and grandeur of the princes of the
Gentiles ill become Christ's disciples. Now, if there were no such power and
honour intended to be in the church, it was nonsense for them to be striving
who should have it. They knew not what they asked.
Secondly, How then shall it be among the disciples of Christ?
Something of greatness among them Christ himself had intimated, and here he
explains it; "He that will be great among you, that will be
chief, that would really be so, and would be found to be so at last, let
him be your minister, your servant," v. 26, 27. Here
observe, 1. That it is the duty of Christ's disciples to serve one another,
for mutual edification. This includes both humility and usefulness. The
followers of Christ must be ready to stoop to the meanest offices of love
for the good one of another, must submit one to another (1 Pet. v. 5;
Eph. v. 21), and edify one another (Rom. xiv. 19), please one
another for good, Rom. xv. 2. The great apostle made himself every one's
servant; see 1 Cor. ix. 19. 2. It is the dignity of Christ's disciples
faithfully to discharge this duty. The way to be great and chief is to be
humble and serviceable. Those are to be best accounted of, and most
respected, in the church, and will be so by all that understand things
aright; not those that are dignified with high and mighty names, like the
names of the great ones of the earth, that appear in pomp, and assume to
themselves a power proportionable, but those that are most humble and
self-denying, and lay out themselves most to do good, though to the
diminishing of themselves. These honour God most, and those he will honour.
As he must become a fool that would be wise, so he must become a servant
that would be chief. St. Paul was a great example of this; he laboured
more abundantly than they all, made himself (as some would call it) a
drudge to his work; and is not he chief? Do we not by consent call him the great
apostle, though he called himself less than the least? And perhaps
our Lord Jesus had an eye to him, when he said, There were last that
should be first; for Paul was one born out of due time (1 Cor.
xv. 8); not only the youngest child of the family of the apostles, but a
posthumous one, yet he became greatest. And perhaps he it was for whom the
first post of honour in Christ's kingdom was reserved and prepared of his
Father, not for James who sought it; and therefore just before Paul began to
be famous as an apostle, Providence ordered it so that James was cut off
(Acts xii. 2), that in the college of the twelve Paul might be substituted
in his room.
(2.) They must be like the Master himself; and it is very fit that they
should, that, while they were in the world, they should be as he was when he
was in the world; for to both the present state is a state of humiliation,
the crown and glory were reserved for both in the future state. Let them
consider that the Son of Man came not to be ministered to, but to
minister, and to give his life a ransom for many, v. 28. Our Lord
Jesus here sets himself before his disciples as a pattern of those two
things before recommended, humility, and usefulness.
[1.] Never was there such an example of humility and condescension as there
was in the life of Christ, who came not to be ministered unto, but to
minister. When the Son of God came into the world, his Ambassador to the
children of men, one would think he should have been ministered to, should
have appeared in an equipage agreeable to his person and character; but he
did not so; he made no figure, had no pompous train of state-servants to
attend him, nor was he clad in robes of honour, for he took upon him the form
of a servant. He was indeed ministered to as a poor man, which was a
part of his humiliation; there were those that ministered to him of their
substance (Luke viii. 2, 3); but he was never ministered to as a great
man; he never took state upon him, was not waited on at table; he once
washed his disciples' feet, but we never read that they washed his feet. He
came to minister help to all that were in distress; he made himself a
servant to the sick and diseased; was as ready to their requests as ever any
servant was at the beck of his master, and took as much pains to serve them;
he attended continually to this very thing, and denied himself both food and
rest to attend to it.
[2.] Never was there such an example of beneficence and usefulness as there
was in the death of Christ, who gave his life a ransom for many. He
lived as a servant, and went about doing good; but he died as a sacrifice,
and in that he did the greatest good of all. He came into the world on
purpose to give his life a ransom; it was first in his intention. The
aspiring princes of the Gentiles make the lives of many a ransom for their
own honour, and perhaps a sacrifice to their own humour. Christ doth not do
so; his subjects' blood is precious to him, and he is not prodigal of it
(Ps. lxxii. 14); but on the contrary, he gives his honour and life too
ransom for his subjects. Note, First, Jesus Christ laid down his life
for a ransom. Our lives were forfeited into the hands of divine justice by
sin. Christ, by parting with his life, made atonement for sin, and so
rescued ours; he was made sin, and a curse for us, and died, not only
for our good, but in our stead, Acts xx. 28; 1 Pet. i. 18, 19. Secondly,
It was a ransom for many, sufficient for all, effectual for many; and, if
for many, then, saith the poor doubting soul, "Why not for me?" It
was for many, that by him many may be made righteous. These many were his
seed, for which his soul travailed (Isa. liii. 10, 11); for many, so they
will be when they come all together, though now they appear but a little
flock.
Now this is a good reason why we should not strive for precedency, because
the cross is our banner, and our Master's death is our life. It is a good
reason why we should study to do good, and, in consideration of the love of
Christ in dying for us, not hesitate to lay down our lives for the
brethren, 1 John iii. 16. Ministers should be more forward than others
to serve and suffer for the good of souls, as blessed Paul was, Acts xx. 24;
Phil. ii. 17. The nearer we are all concerned in, and the more we are
advantaged by, the humility and humiliation of Christ, the more ready and
careful we should be to imitate it.
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Sight
Given to the Blind.
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29 And as they departed from Jericho, a great
multitude followed him. 30 And, behold, two blind men sitting by
the way side, when they heard that Jesus passed by, cried out, saying, Have
mercy on us, O Lord, thou Son of David. 31 And the
multitude rebuked them, because they should hold their peace: but they cried
the more, saying, Have mercy on us, O Lord, thou Son of David.
32 And Jesus stood still, and called them, and said, What will ye that I
shall do unto you? 33 They say unto him, Lord, that our eyes may
be opened. 34 So Jesus had compassion on them, and
touched their eyes: and immediately their eyes received sight, and they
followed him.
We have here an account of the cure of two poor blind beggars; in which we
may observe,
I. Their address to Christ, 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.
