Verse-by-Verse Bible Commentary
Matthew 20:2

Clarke's Commentary

Verse Matthew 20:2. A penny — A Roman coin, as noted before, Matthew 18:28, worth about seven-pence halfpenny or seven-pence three farthings of our money, and equal to the Greek drachma. This appears to have been the ordinary price of a day's labour at that time. See Tobit 5:14. In 1351 the price of labour was regulated in this country by parliament; and it is remarkable that "corn-weeders and hay-makers, without meat, drink, or other courtesy demanded," were to have one penny per day! In 1314 the pay of a chaplain to the Scotch bishops, who were then prisoners in England, was three halfpence per day. See Fleetwood's Chronicon Precios, p. 123, 129. This was miserable wages, though things at that time were so cheap that twenty-four eggs were sold for a penny, p. 72; a pair of shoes for four-pence, p. 71; a fat goose for two-pence halfpenny, p. 72; a hen for a penny, p. 72; eight bushels of wheat for two shillings, and a fat ox for six shillings and eight-pence! Ibid. In 1336, wheat per quarter, 2s.; a fat sheep 6d.; fat goose, 2d. and a pig, 1d.,p. 75.

Bridgeway Bible Commentary

111. Workers in the vineyard (Matthew 20:1-16)

Jesus’ purpose in telling this story was to illustrate what he had just said concerning God’s unexpected gift to those who at present appear to be disadvantaged (see Matthew 19:30). He was not setting out rules for wages and employment, but giving an illustration of God’s grace. The sovereign God takes pity on a needy world, and generously gives his salvation to all who accept his offer.

At the beginning of the day, a landowner hired people to work in his vineyard for an agreed wage (Matthew 20:1-2). At several stages through the day he hired additional workers, then at the end of the day paid them their wages (Matthew 20:3-8).

When those who had worked all day found that the landowner paid the same amount to the late-comers as he paid to them, they complained. The landowner reminded them that he had paid them the amount they had agreed to, and if he paid others the same amount, that was his concern. The discontent arose not because of any injustice in the landowner, but because of jealousy in the all-day workers (Matthew 20:9-15).

The blessings of the kingdom are the same for all who enter, whether Jews who had worshipped God for centuries, or Gentiles who had just been saved from heathenism; whether scribes who had studied God’s law for many years, or tax collectors who had just repented; whether those who had served God for a lifetime, or those converted in old age. But whereas the most unlikely people entered the kingdom, those for whom it had been prepared were excluded (Matthew 20:16).

Coffman's Commentaries on the Bible

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

The KJV uses "penny" instead of shilling for the coin. Inconsistency may appear in the fact that it is not always the young who take an attitude of "bargaining" with the Lord, so much work for so much pay. However, if our analogies be allowed, they were the ones who DID make that mistake here. Furthermore, the temptation to that very attitude is greater on the part of one who contemplates giving his whole life to God and who brings relative innocence and purity of youth to the vineyard. Conversely, the temptation is diminished in those who come later in life, scarred and broken by sin, and realizing their plight of unworthiness and hopelessness far more keenly than any young person could possibly realize it.

Barnes' Notes on the Whole Bible

A penny a day - The coin here referred to was a Roman coin, equal in value, at different periods, to 15 cents or 17 cents (7 1/2 d. to 8 1/2 d.) (circa 1880’s). The original denotes the Roman denarius δηνάριον dēnarion, a silver coin, which was originally equivalent to ten ases (a brass Roman coin), from which it gets its name. The consular denarius bore on one side a head of Rome, and an X or a star, to denote the value in ases, and a chariot with either two or four horses. At a later period the casts of different deities were on the obverse, and these were finally superseded by the heads of the Caesars. Many specimens of this coin have been preserved.

It was probably at that time the price of a day’s labor. See Tobit 5:14. This was the common wages of a Roman soldier. In England, before the discovery of the mines of gold and silver in South America, and consequently before money was plenty, the price of labor was about in proportion. In 1351 the price of labor was regulated by law, and was a penny a day; but provisions were of course proportionally cheap, and the avails of a man’s labor in articles of food were nearly as much as they are now.

Smith's Bible Commentary

Shall we turn to Matthew's gospel chapter twenty, and continue our book-by-book study through the Word of God? Matthew chapter twenty opens with the parable of the laborers going out into the vineyard.

And Jesus said,

For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with the laborers for a penny a day, he sent them into his vineyard ( Matthew 20:1-2 ).

Now a penny was a denarius and it was just a day's wage, the average day's wage. So translated into our present day, an average day's wage for a laborer maybe twenty-five dollars or so.

And he went out about the third hour ( Matthew 20:3 ),

Now he started out at about six o'clock in the morning, and hired these men who were standing in the marketplace to go out and work in his vineyard.

About the third hour, [nine o'clock in the morning], he saw others standing idle in the market place, and he said unto them; Go into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth hour and the ninth hour, [noon and three in the afternoon], he did likewise. And about the eleventh hour, [five in the evening] he went out, and found others standing idle, and said unto them, Why do you stand here idle all day? And they said unto him, Because no man has hired us. He said unto them, Go also into the vineyard; and whatsoever is right, that is what you shall receive. So when the evening was come, and the lord of the vineyard said unto his steward, Call the laborers, and give them their hire, beginning from the last unto the first. When they came they that were hired about the eleventh hour, they received every man [the denarius] a penny. But when he came to the first, they supposed that they should have received more; but they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house, saying, These last have wrought but one hour, and you've made them equal unto us, which have borne the burden of the heat of the day. But he answered, and said unto them, Friend, I do thee no wrong: did you not agree to work for a penny? Take that which is yours, and go your way: and I will give unto this last even as unto thee. Is it not lawful for me to do what I will with what is my own? Is not your eye evil, because I am good? So the last shall be first, and the first shall be last: for many are called, but few are chosen ( Matthew 20:5-16 ).

Now if you go back to the last verse of the previous chapter, you'll find this same statement. "They that are first shall be last, and they that are last shall be first"( Matthew 19:30 ). And then he repeats this again. So this seems to be the words that couch this particular parable. Going back just a little bit further, Peter had said to Jesus, "Lord, we have left all to follow thee"( Matthew 19:27 ). And Jesus tells him, "Look no one has left anything, but what in this life he get a hundredfold, and in the life to come, eternal life"( Matthew 19:29 ).

Now what is Jesus seeking to teach by this parable of sending forth the laborers into the vineyard? Basically what He is teaching is that as we serve the Lord in His vineyard, that what really counts is the fact the Lord sent me. Notice that these people didn't go in on their own accord, the Lord sent them into the vineyard. And because they were sent of God, they each one received from the Lord that same portion.

Sometimes we see people who on their deathbed receive Jesus Christ as their Savior and they enter into eternal life. And we who have served the Lord all of our lives and we enter into eternal life. It's God's to give, however, to whomever He pleases. And if those who in the last moment come into the kingdom of God, God rewards them, and they receive the reward for their place in the kingdom. Unfortunately, they have missed the blessing of knowing God, and serving God all their lives. They've missed the joy of what it is to serve the Lord. But I do believe that in this parable, He is teaching that a person at the end of the road can turn, in the eleventh hour and come to God, and receive a share of the kingdom, equal share, as far as eternal life is concerned.

Another thing that it teaches, I believe, is that we all will be rewarded for our faithfulness in our service to God. If I am faithful for an hour, if I am faithful for twelve hours, it is my faithfulness to the service to which the Lord has sent me.

Now a lot of times we think that men like Billy Graham will surely receive the greatest rewards in heaven, because look at the tremendous fruit of his ministry. But I am convinced that there are others who will receive either as great or even greater honor than will Billy Graham who you have never heard of. You've never known them. They never did make front page or even back page. But yet people who have been faithful to that service, to which God has employed them, whether it be intercessory closet prayer that nobody knows anything about, and I think when we get to heaven we are going to be surprised when we see those who are sitting on the front row. Where did they come from? Never heard of them before. And yet the true faithful saints of God, who have been obedient to the bidding of the Lord to go into the vineyard, and no matter what place, what time, it is their faithfulness to the call of God in going for which God makes the reward.

In fact, I do believe that many times those who have been called to a more prominent ministry will actually receive a much lesser reward because we get so much reward now. There is such tremendous reward just in being able to minister to people, the feedback that comes from it is so rewarding. And yet the Lord says, we get the penny, and so that's good enough for me.

Now the Lord does here point out, "look if I want to be good, if I want to extend grace, you shouldn't really complain about the grace that I extend. What is mine, is mine to do with as I please." And so they were actually thinking evil, because of His good.

Then Jesus going up to Jerusalem took the twelve disciples apart in the way, and he said unto them, [now He is on the way, there is probably great multitudes, but He takes the twelve apart] He said, Behold, we are going 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, and shall deliver him to the Gentiles to mock, and to scourge, and to crucify him and the third day he shall rise again ( Matthew 20:17-19 ).

Now this is their final trip to Jerusalem. When they get to Jerusalem, those culminating events of the life of Jesus are going to take place. He's been with them now for almost three years, and He feels it necessary to draw them now into that more intimate fellowship with His suffering, as He has set His face to go to Jerusalem, knowing exactly what awaits Him there. And He prophesied so accurately the things.

First of all, He is going to be betrayed. Judas one of the twelve, who is listening to Him, will be the one who betrays Him. He is first of all betrayed by Judas to the chief priests, because Judas made a bargain with the priests to turn Jesus over to them. But they in turn will deliver Him to the Gentiles, who will first of all mock Him. They put upon Him a scarlet robe, and they begin to say unto Him, "Hail king of the Jews," and they mocked Him. And then Pilot delivered Him unto them to be scourged. Jesus said, "They will scourge me."

I am certain that there is much about the scourging about Jesus that we do not fully understand. It is not an accident that Jesus was scourged. He here is predicting the fact that He is going to be scourged. The scourging was an extremely painful experience. The prisoner would be tied to a post in such a way, as your back would be stretched. And then they would take a leather whip, with little bits of lead and glass, embedded in it. And they would lay this leather whip across the back, and it was so designed, that when they pulled it back up to rip up pieces of flesh.

The purpose of the scourging was the third-degree Roman style. The idea was you were to confess the crimes that you had committed against Rome, and as you confessed your crimes, the man who was administering that scourging would go easier and easier on you. But if you were silent and refused to confess your crimes, then each time he would lay the whip on heavier, and heavier, until you'd be forced to cry out your crime against the Roman government.

Herein is where the prophecy of Isaiah really stands out: "As a sheep before her shearers is dumb, so He opened not His mouth"( Isaiah 53:7 ). Which means that each lash that was laid upon Him, was laid with greater ferocity, as they were seeking to elicit from Him some confession of wrong, but He had done no wrong. Isaiah prophesied the fact that He would be scourged, but in prophesying the fact, Isaiah tells us the reason.

Now do you think that God the Father would allow His Son to suffer unnecessarily? If you do, you have a different concept of God than I do. I do not believe that God would just allow His Son to take all of that suffering, if there were not some value to be received from that suffering. And thus as Isaiah predicts the scourging, the stripes, he declares, "by His stripes ye are healed"( Isaiah 53:5 ).

In the eighth chapter of Matthew as it tells of them bringing all of their sick and those who were diseased to Jesus, and He healed them, every one, that it might be fulfilled which was spoken by the prophet saying, "He in His own body bore our sufferings." And Peter quoting Isaiah looking back at that scourging said, "by His stripes, ye were, past tense, healed"( 1 Peter 2:24 ).

Now Paul the apostle as he is talking to the Corinthian Church about their abuse of the Love feast, where they were remembering the broken body of Jesus and His blood that was shed for our sins, Paul said, "that which I received from the Lord, I delivered also unto you. That the same night that in which Jesus was betrayed, He took bread, and when He had broken it, He said, take eat this is my body which is broken for you. And after the supper He took the cup, likewise and said, this cup is a new covenant in my blood, which is shed for the remission of sins, and as often as you eat this bread and drink this cup, you do show the Lord's death, until He comes"( 1 Corinthians 11:23-26 ).

And then Paul warned the Corinthians about the manner in which they did partake of the Lord's supper. Warning them against that casual, careless attitudes in which many of them were receiving it. Warning those who were using this Love feast as an excuse just to sort of gorge themselves, and they were not really realizing the spiritual significance of these things.

And he said, "If a person eats or drinks in an unworthy manner, he is eating and drinking damnation to his own soul"( 1 Corinthians 11:26 ). And then he said interesting things for this cause; "There are many who are weak and sick among you, because they do not understand the Lord's body"( 1 Corinthians 11:30 ).

Now what did Jesus mean when He broke the bread and said, "This is my body, broken for you"? He is talking about, no doubt, the scourging that He was going to receive, because it could not be that any of His bones should be broken. First of all, because the sacrifice that was offered to God could not have any blemish, any broken bones. Secondly, the prophecy of Psalms declared, "not a bone of Him shall be broken"( Psalms 34:20 ). Therefore He could not have any broken bones. Therefore when He said, "this is my body broken for you", He could not refer to some bones being broken, but His body was broken open by this scourging that He received.

Now according to the historians, this scourging was such an awful taxing thing upon the person that many people never made it to the cross. There were many who died right there as the result of the scourging itself. Many of them bleed to death. Jesus was no doubt very weakened by it. For they needed someone to help Him bear the cross. That scourging was for you. "That by His stripes you may be healed." Now Paul said if you understand this, when you partake of the broken bread, you can receive from God a work of His Spirit in your body.

Now many who do not understand this, are weak and sick, because they do not understand the Lord's body. They don't understand all of the provision that the Lord has made for them. By His stripes ye are healed, spiritually, yes, but I do not think that it can be limited to spiritual only, the whole context, and especially Matthew eight would extend it also to physical healing. And I believe that we can believe and trust Jesus Christ for physical healing, as well as spiritual healing. And I do believe that in communion there should always be healing services, where people as they take the broken bread and remember the suffering of Jesus Christ, by faith receive the result of that suffering; the purpose for which God allowed Him to be suffered, and receive healing and strength in your body. How many times during communion has God touched me physically, and ministered to me physically, as I received that work of Christ for my own physical need?

So Jesus predicts His crucifixion finally, and then rising again. So He is telling the disciples this was going to happen. We are going to Jerusalem. I am going to be betrayed. I'll be turned over to the chief priests. They in turn will give me to the Gentiles, the Romans. That they might mock me, scourge me, and crucify me, but I will rise again on the third day.

Now again whenever Jesus talked to His disciples about His death, this thought was so repulsive to them, their minds just turned off, and they never heard, "I am going to rise again on the third day." Just the idea of Him being crucified was so shocking, that their minds in trying to absorb that, lost everything else He said after that. And so they didn't really remember that He said He was going to rise the third day, until after the resurrection. Then they remembered, oh, yeah, He said He was going to rise on the third day.

Then came to Him the mother of Zebedee's children [now James and John were the sons of Zebedee and she came to Him] with her sons ( Matthew 20:20 ).

So little old Jewish mama coming to Jesus with her two sons. And every Jewish mother wants the best for her son. They are beautiful people. I love that family strength among them.

And she came worshiping him, and desiring a favor from him. And he said unto her, What is it that you want? And she said unto him, Grant that these my two boys may sit, the one your right hand, and the other on your left, in your kingdom ( Matthew 20:20-21 ).

Oh, you have to love the mothers, don't you?

But Jesus answered and said, You don't know what you are asking. Are you able to drink of the cup that I shall drink, and be baptized with the baptism that I am going to be baptized with? And they said unto him, We're able ( Matthew 20:22 ).

Now notice, the mother is the one doing the speaking, but the boys are right there behind her. And who knows, but what they may have put her up to it, because when Jesus asked the question, they're ready to respond. "Oh, you bet you, we're able." Jesus of course was talking about His crucifixion and His death. He's being despised and rejected. Drinking of that cup.

And he said unto them, You shall indeed drink of my cup ( Matthew 20:23 ),

We read in the book of Acts that Herod stretched forth his hands against the church and had James beheaded. That's one of the two.

You shall indeed drink 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. And when the ten heard it, they were moved with indignation against the two brothers. But Jesus called them unto him, and he said, You know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister [or servant]; And whosoever will be the chief among you, let him be the bondslave ( Matthew 20:23-27 ):

Jesus here is teaching the servanthood of the ministry and the path to greatness. It is tragic that we have gotten so far away from the concepts that Jesus taught. It is tragic that we have a professional ministry that so often seeks people to cater to it, rather than to realize that they are the servants of all. Jesus said that among the Gentiles there is this desire to exercise lordship and dominion over people. It is tragic that in church circles there is also that endeavor many times to exercise lordship and dominion over people.

One of the weird doctrines of the seventies was the shepherding doctrine, where so many men sought to establish themselves as the lords over the flock of God and causing people to submit to their authority. To where they exercised such dominion and authority and lordship over people, that they inserted themselves between the people and God. Rather than seeking God as to whether or not you should buy a new car, you had to seek your elder or your shepherd. And it really was a heavy bondage trip. And so anti what Jesus has declared.

"If you really want to be great in the kingdom of God, learn to be the servant of all. He that would be great among you, let him be your servant and if you want to be chief, then become the bondslave." And that's exactly what the word, "minister" means, servant. It doesn't mean someone who is to be looked up to, and someone who is to be catered to, and someone who is to be bowed to, and all of this kind of stuff, and do special favors because he is the minister. To take on the position of the minister is to take on the position of the servant to the flock of God. And I pray to God that we will never lose this concept of the ministry, that we are the servants of all.

It is so important that we maintain, because Jesus said,

I didn't come to be ministered to, but to minister, and to give my life as a ransom for many ( Matthew 20:28 ).

He didn't come that people might cater to Him and minister to Him, He came to minister to the people's needs.

And as they departed from Jericho ( Matthew 20:29 ),

They're on the way to Jerusalem; they've come down the Jordan Valley. They've come to Jericho. And now as they depart from Jericho,

a great multitude followed Him. And, behold, there were two blind men who were sitting by the way side, and when they heard that Jesus was passing by, they cried out, saying, Have mercy upon us, O Lord, thou son of David. And the multitude rebuked them, because they should hold their peace: but they cried out all the more, saying, Have mercy on us, O Lord, thou son of David. And Jesus stood still, and he called them, and said, What do you want me to do for you? And they said unto him, Lord, we want our eyes opened. So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him ( Matthew 20:29-34 ).

Now we see Jesus leaving Jericho, a great multitude of people thronging around Him, and these two blind men hearing the multitude passing by, and observing all of the bustle and activities saying, "what's going on, what's happening?" And someone said, "Jesus is going by." Now they no doubt had heard of the fame of Jesus. I am certain that everyone that was afflicted had heard of the fame of Jesus. They had heard of the miracles that He had wrought, up in the area of Galilee, around Capernaum. And to these men who were blind, they saw this as their one opportunity for a whole new life. And so they began to cry out to Jesus. They couldn't see Him. They could probably tell the direction in the flow, the crowd, which direction He was, but they began to cry out to Jesus. And the multitude around them said, "Shut up, hold your peace." Try to discourage them from seeking Jesus. But they were so desperate, they weren't discouraged, they even cried louder, "Jesus, thou son of David have mercy on us."

And Jesus heard their cry and stood still. He said, "Call those fellows to me." And they no doubt led these two blind men to Jesus. And as they stood there with those clouds over their eyes, Jesus said, "What do you want?" They said, "Lord, if we could just see." And He had compassion upon them, and healed them. And they joined the crowd following Him on up to Jerusalem.

Remember at this point the heart of Jesus is very heavy, because He knows that He soon is going to be betrayed, mocked, scourged, crucified. And yet He takes time still to minister to the needs of others. He was never too busy to minister to individual needs. When a person's ministry gets so great, and they become so prominent that they lose touch with people, and they can no longer minister to people's individual needs, their ministry has become greater than their Lord. When it gets to where I have to sneak in the back door at the last minute, and sneak out before things are over, then I need to find something else to do, when you can no longer take time to minister to individuals.

Now these men of course do give to us a very beautiful picture of people who are blind in sin, and there is the spiritualizing of the text, crying out for Jesus. And everybody will always try to discourage you, but persist, for there is a whole new life. "

Contending for the Faith

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

And when he had agreed with the labourers for a penny a day: Since laborers hire out on a day-by-day basis, the workers want to discuss their salary before the day begins. To keep from being cheated by an unscrupulous employer, they agree on a predetermined wage. The relationship between worker and master is purely contractual, and both parties settle on a "penny." They want a contract before they will work. The exact modern equivalence of a "penny" is difficult to determine. It is best to define this term as the customary daily wage for a soldier or common laborer.

There are several points to note about this parable. First, the agreement these workers make seems to imply that some wage haggling occurs between worker and master. If this is the case, then we have here the same attitude Peter demonstrates when he asks, "What shall we have therefore" (19:27). Lenski believes this is the heart of a mercenary. He suggests Jesus lets this first group work the entire day because of their attitude (766). Perhaps Jesus’ description of this first group is really a picture of the disciples who, because they start at the beginning of Jesus’ ministry, expect some extra reward.

Regardless of whether the wage agreement materially affects the spiritual application of the parable, it is important to notice the marked difference in attitude between those hired first and those hired later. The first group appears willing to work only after certain rules are established. As will be seen, however, even at the end of the day, these mercenaries are dissatisfied. The workers who hire out later, however, go to work on faith after hearing only the master’s promise, "Whatever is right, I will give you." We are left to consider which group finds the most enjoyment in their reward—the ones who work with meritorious expectation or those who work out of gratitude of service? The answer is obvious.

he sent them into his vineyard: Having received an acceptable agreement, the workers obey the master and go into the vineyard.

Dr. Constable's Expository Notes

Jesus introduced this parable as He did the other kingdom parables in chapter 13 (cf. Matthew 13:24; Matthew 13:31; Matthew 13:33, et al.). This is how conditions will be in the messianic kingdom. One denarius was the normal day’s wage for a day laborer in Jesus’ day (cf. Matthew 18:28). [Note: Edersheim, The Life . . ., 2:417.] The vineyard is a common figure for Israel in the Old Testament (Isaiah 3:14; Isaiah 5:1-2; Jeremiah 12:10; et al.).

Dr. Constable's Expository Notes

The parable of the workers in the vineyard 20:1-16

This parable explains why the last will become first. It begins with a well-known scene but then introduces surprising elements to make a powerful point.

"Jesus deliberately and cleverly led the listeners along by degrees until they understood that if God’s generosity was to be represented by a man, such a man would be different from any man ever encountered." [Note: Norman A. Huffman, "Atypical Features in the Parables of Jesus," Journal of Biblical Literature 97 (1978):209.]

"Any union leader worth their salt would protest at such employment practices. Anyone who took this parable as a practical basis for employment would soon be out of business." [Note: France, The Gospel . . ., p. 748.]

Barclay's Daily Study Bible

Chapter 20

THE MASTER SEEKS HIS WORKERS ( Matthew 20:1-16 )

20:1-16 "For the situation in the Kingdom of Heaven is like what happened when a householder went out first thing in the morning to hire workers for his vineyard. When he had come to an agreement with them that they would work for 4 pence a day, he sent them into his vineyard. He went out again about nine o'clock in the morning, and saw others standing idle in the market-place. He said to them, 'Go you also into the vineyard, and I will pay you whatever is right.' And they went. He went out again about twelve o'clock midday, and about three o'clock in the afternoon, and did the same. About five o'clock in the evening he went out and found others standing there, and said to them, 'Why are you standing here the whole day idle?' They said to him, 'Because no one has hired us.' He said to them, 'Go you also to the vineyard.' When evening came, the master of the vineyard said to his steward, 'Call the workers, and give them their pay, beginning from the last and going on until you come to the first.' So, when those who had been engaged about five o'clock in the afternoon, came, they received 4 pence each. Those who had come first thought that they would receive more; but they too received 4 pence each. When they received it, they grumblingly complained against the master. 'These last,' they said, 'have only worked for one hour, and you have made them equal to us, who have home the burden and the hot wind of the day.' He answered one of them, 'Friend, I am doing you no wrong. Did you not come to an agreement with me to work for 4 pence ? Take what is yours and go! It is my will to give to this last man the same as to you. Can I not do what I like with my own money? Or, are you grudging because I am generous?' Even so the last shall be first, and the first shall be last."

This parable may sound to us as if it described a purely imaginary situation, but that is far from being the case. Apart from the method of payment, the parable describes the kind of thing that frequently happened at certain times in Palestine. The grape harvest ripened towards the end of September, and then close on its heels the rains came. If the harvest was not ingathered before the rains broke, then it was ruined; and so to get the harvest in was a frantic race against time. Any worker was welcome, even if he could give only an hour to the work.

The pay was perfectly normal; a denarius or a drachma was the normal day's wage for a working man; and, even allowing for the difference in modern standards and in purchasing power, 4 pence a day was not a wage which left any margin.

The men who were standing in the market-place were not street-corner idlers, lazing away their time. The market-place was the equivalent of the labour exchange. A man came there first thing in the morning, carrying his tools, and waited until someone hired him. The men who stood in the market-place were waiting for work, and the fact that some of them stood on until even five o'clock in the evening is the proof of how desperately they wanted it.

These men were hired labourers; they were the lowest class of workers, and life for them was always desperately precarious. Slaves and servants were regarded as being at least to some extent attached to the family; they were within the group; their fortunes would vary with the fortunes of the family, but they would never be in any imminent danger of starvation in normal times. It was very different with the hired day-labourers. They were not attached to any group; they were entirely at the mercy of chance employment; they were always living on the semi-starvation line. As we have seen, the pay was 4 pence a day; and, if they were unemployed for one day, the children would go hungry at home, for no man ever saved much out of 4 pence a day. With them, to be unemployed for a day was disaster.

The hours in the parable were the normal Jewish hours. The Jewish day began at sunrise, 6 a.m., and the hours were counted from then until 6 p.m., when officially the next day began. Counting from 6 a.m. therefore, the third hour is 9 a.m., the sixth hour is twelve midday, and the eleventh hour is 5 p.m.

This parable gives a vivid picture of the kind of thing which could happen in the market-place of any Jewish village or town any day, when the grape harvest was being rushed in to beat the rains.

WORK AND WAGES IN THE KINGDOM OF GOD ( Matthew 20:1-16 continued)

C. G. Montefiore calls this parable "one of the greatest and most glorious of all." It may indeed have had a comparatively limited application when it was spoken for the first time; but it contains truth which goes to the very heart of the Christian religion. We begin with the comparatively limited significance it originally had.

(i) It is in one sense a warning to the disciples. It is as if Jesus said to them, "You have received the great privilege of coming into the Christian Church and fellowship very early, right at the beginning. In later days others will come in. You must not claim a special honour and a special place because you were Christians before they were. All men, no matter when they come, are equally precious to God."

There are people who think that, because they have been members of a Church for a long time, the Church practically belongs to them and they can dictate its policy. Such people resent what seems to them the intrusion of new blood or the rise of a new generation with different plans and different ways. In the Christian Church seniority does not necessarily mean honour.

(ii) There is an equally definite warning to the Jews. They knew that they were the chosen people, nor would they ever willingly forget that choice. As a consequence they looked down on the Gentiles. Usually they hated and despised them, and hoped for nothing but their destruction. This attitude threatened to be carried forward into the Christian Church. If the Gentiles were to be allowed into the fellowship of the Church at all, they must come in as inferiors.

"In God's economy," as someone has said, "there is no such thing as a most favoured nation clause." Christianity knows nothing of the conception of a herrenvolk, a master race. It may well be that we who have been Christian for so long have much to learn from those younger Churches who are late-comers to the fellowship of the faith.

(iii) These are the original lessons of this parable, but it has very much more to say to us.

In it there is the comfort of God. It means that no matter when a man enters the Kingdom, late or soon, in the first flush of youth, in the strength of the midday, or when the shadows are lengthening, he is equally dear to God. The Rabbis had a saying, "Some enter the Kingdom in an hour; others hardly enter it in a lifetime." In the picture of the holy city in the Revelation there are twelve gates. There are gates on the East which is the direction of the dawn, and whereby a man may enter in the glad morning of his days; there are gates on the West which is the direction of the setting sun, and whereby a man may enter in his age. No matter when a man comes to Christ, he is equally dear to him.

May we not go even further with this thought of comfort? Sometimes a man dies full of years and full of honour, with his day's work ended and his task completed. Sometimes a young person dies almost before the door of life and achievement have opened at all. From God they will both receive the same welcome, for both Jesus Christ is waiting, and for neither, in the divine sense, has life ended too soon or too late.

(iv) Here, also, is the infinite compassion of God. There is an element of human tenderness in this parable.

There is nothing more tragic in this world than a man who is unemployed, a man whose talents are rusting in idleness because there is nothing for him to do. Hugh Martin reminds us that a great teacher used to say that the saddest words in all Shakespeare's plays are the words: "Othello's occupation's gone." In that market-place men stood waiting because no one had hired them; in his compassion the master gave them work to do. He could not bear to see them idle.

Further, in strict justice the fewer hours a man worked, the less pay he should have received. But the master well knew that 4p a day was no great wage; he well knew that, if a workman went home with less, there would be a worried wife and hungry children; and therefore he went beyond justice and gave them more than was their due.

As it has been put, this parable states implicitly two great truths which are the very charter of the working man--the right of every man to work and the right of every man to a living wage for his work.

(v) Here also is the generosity of God. These men did not all do the same work; but they did receive the same pay. There are two great lessons here. The first is, as it has been said, "All service ranks the same with God." It is not the amount of service given, but the love in which it is given which matters. A man out of his plenty may give us a gift of a hundred pounds, and in truth we are grateful; a child may give us a birthday or Christmas gift which cost only a few pence but which was laboriously and lovingly saved up for--and that gift, with little value of its own, touches our heart far more. God does not look on the amount of our service. So long as it is all we have to give, all service ranks the same with God.

The second lesson is even greater--all God gives is of grace. We cannot earn what God gives us; we cannot deserve it; what God gives us is given out of the goodness of his heart; what God gives is not pay, but a gift; not a reward, but a grace.

(vi) Surely that brings us to the supreme lesson of the parable--the whole point of work is the spirit in which it is done. The servants are clearly divided into two classes. The first came to an agreement with the master; they had a contract; they said, "We work, if you give us so much pay." As their conduct showed, all they were concerned with was to get as much as possible out of their work. But in the case of those who were engaged later, there is no word of contract; all they wanted was the chance to work and they willingly left the reward to the master.

A man is not a Christian if his first concern is pay. Peter asked: "What do we get out of it?" The Christian works for the joy of serving God and his fellow-men. That is why the first will be last and the last will be first. Many a man in this world, who has earned great rewards, will have a very low place in the Kingdom because rewards were his sole thought. Many a man, who, as the world counts it, is a poor man, will be great in the Kingdom, because he never thought in terms of reward but worked for the thrill of working and for the joy of serving. It is the paradox of the Christian life that he who aims at reward loses it, and he who forgets reward finds it.

TOWARDS THE CROSS ( Matthew 20:17-19 )

20:17-19 As he was going up to Jerusalem, Jesus took the twelve disciples apart, and said to them, while they were on the road, "Look you, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the Scribes, and they will condemn him to death, and they will hand him over to the Gentiles to mock, and to scourge, and to crucify; and on the third day he will be raised."

This is the third time that Jesus warned his disciples that he was on the way to the Cross ( Matthew 16:21; Matthew 17:22-23). Both Mark and Luke add their own touches to the story, to show that on this occasion there was in the atmosphere of the apostolic band a certain tenseness and a certain foreboding of tragedy to come. Mark says that Jesus was walking ahead by himself, and that the disciples were amazed and afraid ( Mark 10:32-34). They did not understand what was happening, but they could see in every line of Jesus' body the struggle of his soul. Luke, too, tells how Jesus took the disciples to himself alone that he might try to compel them to understand what lay ahead ( Luke 18:31-34). There is here the first decisive step to the last act of the inescapable tragedy. Jesus deliberately and open-eyed sets out for Jerusalem and the Cross.

There was a strange inclusiveness in the suffering to which Jesus looked forward; it was a suffering in which no pain of heart or mind or body was to be lacking.

He was to be betrayed into the hands of the chief priests and Scribes; there we see the suffering of the heart broken by the disloyalty of friends. He was to be condemned to death; there we see the suffering of injustice, which is very hard to bear. He was to be mocked by the Romans; there we see the suffering of humiliation and of deliberate insult. He was to be scourged; few tortures in the world compared with the Roman scourge, and there we see the suffering of physical pain. Finally, he was to be crucified; there we see the ultimate suffering of death. It is as if Jesus was going to gather in upon himself every possible kind of physical and emotional and mental suffering that the world could inflict.

Even at such a time that was not the end of his words, for he finished with the confident assertion of the Resurrection. Beyond the curtain of suffering lay the revelation of glory; beyond the Cross was the Crown; beyond the defeat was triumph; and beyond death was life.

THE FALSE AND THE TRUE AMBITION ( Matthew 20:20-28 )

20:20-28 At that time the mother of Zebedee's sons came to him with her sons, kneeling before him, and asking something from him. He said to her, "What do you wish?" She said to him, "Speak the word that these two sons of mine may sit, one on your right hand, and one on your left, in your Kingdom." Jesus answered, "You do not know what you are asking. Can you drink the cup which I have to drink?" They said to him, "We can." He said to them, "My cup you are to drink; but to sit on my right hand and my left is not mine to give, but that belongs to those for whom it has been prepared by my Father." When the ten heard about this, they were angry with the two brothers. Jesus called them to him and said, "You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you, but whoever wishes to prove himself great among you must be your servant; and whoever wishes to occupy the foremost place will be your slave, just as the Son of Man did not come to be served but to serve, and to give his life a ransom for many."

Here we see the worldly ambition of the disciples in action. There is one very revealing little difference between Matthew's and Mark's account of this incident. In Mark 10:35-45 it is James and John who come to Jesus with this request. In Matthew it is their mother. The reason for the change is this--Matthew was writing twenty-five years later than Mark; by that time a kind of halo of sanctity had become attached to the disciples. Matthew did not wish to show James and John guilty of worldly ambition, and so he puts the request into the mouth of their mother rather than of themselves.

There may have been a very natural reason for this request. It is probable that James and John were closely related to Jesus. Matthew, Mark and John all give lists of the women who were at the Cross when Jesus was crucified. Let us set them down.

Matthew's list is:

Mary Magdalene, Mary the mother of James and Joseph, and the

mother of the sons of Zebedee ( Matthew 27:56).

Mark's list is:

Mary Magdalene, Mary the mother of James the Younger and of

Joses, and Salome ( Mark 15:40).

John's list is:

Jesus' mother, his mother's sister, Mary the wife of Clopas, and

Mary Magdalene.

Mary Magdalene is named in all the lists; Mary the mother of James and Joses must be the same person as Mary the wife of Clopas; therefore the third woman is described in three different ways. Matthew calls her the mother of the sons of Zebedee; Mark calls her Salome; and John calls her Jesus' mother's sister. So, then, we learn that the mother of James and John was named Salome, and that she was the sister of Mary the mother of Jesus. That means that James and John were full cousins of Jesus; and it may well have been that they felt that this close relationship entitled them to a special place in his Kingdom.

This is one of the most revealing passages in the New Testament. It sheds light in three directions.

First, it sheds a light on the disciples. It tells us three things about them. It tells us of their ambition. They were still thinking in terms of personal reward and personal distinction; and they were thinking of personal success without personal sacrifice. They wanted Jesus with a royal command to ensure for them a princely life. Every man has to learn that true greatness lies, not in dominance, but in service; and that in every sphere the price of greatness must be paid.

That is on the debit side of the account of the disciples; but there is much on the credit side. There is no incident which so demonstrates their invincible faith in Jesus. Think of when this request was made. It was made after a series of announcements by Jesus that ahead of him lay an inescapable Cross; it was made at a moment when the air was heavy with the atmosphere of tragedy and the sense of foreboding. And yet in spite of that the disciples are thinking of a Kingdom. It is of immense significance to see that, even in a world in which the dark was coming down, the disciples would not abandon the conviction that the victory belonged to Jesus. In Christianity there must always be this invincible optimism in the moment when things are conspiring to drive a man to despair.

Still further, here is demonstrated the unshakable loyalty of the disciples. Even when they were bluntly told that there lay ahead a bitter cup, it never struck them to turn back; they were determined to drink it. If to conquer with Christ meant to suffer with Christ, they were perfectly willing to face that suffering.

It is easy to condemn the disciples, but the faith and the loyalty which lay behind the ambition must never be forgotten.

THE MIND OF JESUS ( Matthew 20:20-28 continued)

Second, this passage sheds a light upon the Christian life. Jesus said that those who would share his triumph must drink his cup. What was that cup? It was to James and John that Jesus spoke. Now life treated James and John very differently. James was the first of the apostolic band to die a martyr ( Acts 12:2). For him the cup was martyrdom. On the other hand, by far the greater weight of tradition goes to show that John lived to a great old age in Ephesus and died a natural death when he must have been close on a hundred years old. For him the cup was the constant discipline and struggle of the Christian life throughout the years.

It is quite wrong to think that for the Christian the cup must always mean the short, sharp, bitter, agonizing struggle of martyrdom; the cup may well be the long routine of the Christian life, with all its daily sacrifice, its daily struggle, and its heart-breaks and its disappointments and its tears. A Roman coin was once found with the picture of an ox on it; the ox was facing two things--an altar and a plough; and the inscription read: "Ready for either." The ox had to be ready either for the supreme moment of sacrifice on the altar or the long labour of the plough on the farm. There is no one cup for the Christian to drink. His cup may be drunk in one great moment; his cup may be drunk throughout a lifetime of Christian living. To drink the cup simply means to follow Christ wherever he may lead, and to be like him in any situation life may bring.

Third, this passage sheds a light on Jesus. It shows us his kindness. The amazing thing about Jesus is that he never lost patience and became irritated. In spite of all he had said, here were these men and their mother still chattering about posts in an earthly government and kingdom. But Christ does not explode at their obtuseness, or blaze at their blindness, or despair at their unteachableness. In gentleness, in sympathy, and in love, with never an impatient word, he seeks to lead them to the truth.

It shows us his honesty. He was quite clear that there was a bitter cup to be drunk and did not hesitate to say so. No man can ever claim that he began to follow Jesus under false pretences. He never failed to tell men that, even if life ends in crown-wearing, it continues in cross-bearing.

It shows us his trust in men. He never doubted that James and John would maintain their loyalty. They had their mistaken ambitions; they had their blindness; they had their wrong ideas; but he never dreamed of writing them off as bad debts. He believed that they could and would drink the cup, and that in the end they would still be found at his side. One of the great fundamental facts to which we must hold on, even when we hate and loathe and despise ourselves, is that Jesus believes in us. The Christian is a man put upon his honour by Jesus.

THE CHRISTIAN REVOLUTION ( Matthew 20:20-28 continued)

The request of James and John not unnaturally annoyed the other disciples. They did not see why the two brothers should steal a march on them, even if they were the cousins of Jesus. They did not see why they should be allowed to stake their claims to preeminence. Jesus knew what was going on in their minds; and he spoke to them words which are the very basis of the Christian life. Out in the world, said Jesus, it is quite true that the great man is the man who controls others; the man to whose word of command others must leap; the man who with a wave of his hand can have his slightest need supplied. Out in the world there was the Roman governor with his retinue and the eastern potentate with his slaves. The world counts them great. But among my followers service alone is the badge of greatness. Greatness does not consist in commanding others to do things for you; it consists in doing things for others; and the greater the service, the greater the honour. Jesus uses a kind of gradation. "If you wish to be great," he says, "be a servant; if you wish to be first of all be a slave." Here is the Christian revolution; here is the complete reversal of all the world's standards. A complete new set of values has been brought into life.

The strange thing is that instinctively the world itself has accepted these standards. The world knows quite well that a good man is a man who serves his fellow-men. The world will respect, and admire, and sometimes fear, the man of power; but it will love the man of love. The doctor who will come out at any time of the day or night to serve and save his patients; the parson who is always on the road amongst his people; the employer who takes an active interest in the lives and troubles of his employees; the person to whom we can go and never be made to feel a nuisance--these are the people whom all men love, and in whom instinctively they see Jesus Christ.

When that great saint Toyohiko Kagawa first came into contact with Christianity, he felt its fascination, until one day the cry burst from him: "O God, make me like Christ." To be like Christ he went to live in the slums, even though he himself was suffering from tuberculosis. It seemed the last place on earth to which a man in his condition should have gone.

Cecil Northcott in Famous Life Decisions tens of what Kagawa did. He went to live in a six foot by six-foot hut in a Tokyo slum. "On his first night he was asked to share his bed with a man suffering from contagious itch. That was a test of his faith. Would he go back on his point of no return? No. He welcomed his bed-fellow. Then a beggar asked for his shirt and got it. Next day he was back for Kagawa's coat and trousers, and got them too. Kagawa was left standing in a ragged old kimono. The slum dwellers of Tokyo laughed at him, but they came to respect him. He stood in the driving rain to preach, coughing all the time. 'God is love,' he shouted. 'God is love. Where love is, there is God.' He often fell down exhausted, and the rough men of the slums carried him gently back to his hut."

Kagawa himself wrote: "God dwells among the lowliest of men. He sits on the dust heap among the prison convicts. He stands with the juvenile delinquents. He is there with the beggars. He is among the sick, he stands with the unemployed. Therefore let him who would meet God visit the prison cell before going to the temple. Before he goes to Church let him visit the hospital. Before he reads his Bible let him help the beggar."

Therein is greatness. The world may assess a man's greatness by the number of people whom he controls and who are at his beck and call; or by his intellectual standing and his academic eminence; or by the number of committees of which he is a member; or by the size of his bank balance and the material possessions which he has amassed; but in the assessment of Jesus Christ these things are irrelevant. His assessment is quite simply--how many people has he helped?

THE LORDSHIP OF THE CROSS ( Matthew 20:20-28 continued)

What Jesus calls upon his followers to do he himself did. He came not to be served, but to serve. He came to occupy not a throne, but a cross. It was just because of this that the orthodox religious people of his time could not understand him. All through their history the Jews had dreamed of the Messiah; but the Messiah of whom they had dreamed was always a conquering king, a mighty leader, one who would smash the enemies of Israel and reign in power over the kingdoms of the earth. They looked for a conqueror; they received one broken on a cross. They looked for the raging Lion of Judah; they received the gentle Lamb of God. Rudolf Bultmann writes: "In the Cross of Christ Jewish standards of judgment and human notions of the splendour of the Messiah are shattered." Here is demonstrated the new glory and the new greatness of suffering love and sacrificial service. Here is royalty and kingship restated and remade.

Jesus summed up his whole life in one poignant sentence: "The Son of Man came to give his life a ransom for many." It is worth stopping to see what the crude hands of theology have done with that lovely saying. Very early men began to say, "Jesus gave his life a ransom for many. Well, then, to whom was the ransom paid?" Origen has no doubt that the ransom was paid to the devil. "The ransom could not have been paid to God; it was therefore paid to the Evil One, who was holding us fast until the ransom should be given to him, even the life of Jesus." Gregory of Nyssa saw the glaring fault in that theory. It puts the Devil on a level with God; it means that the Devil could dictate his terms to God, before he would let men go. So Gregory of Nyssa has a strange idea. The devil was tricked by God. He was tricked by the seeming helplessness of Jesus; he took Jesus to be a mere man; he tried to retain hold of Jesus, and in trying to do so, he lost his power and was broken for ever. Gregory the Great took the picture to even more grotesque, almost revolting, lengths. The Incarnation, he said, was a divine stratagem to catch the great leviathan. The deity of Christ was the hook; his flesh was the bait; the bait was dangled before leviathan; he swallowed it and was taken. The limit was reached by Peter the Lombard. "The cross," he said, "was a mousetrap (muscipula) to catch the devil, baited with the blood of Christ."

All this is what happens when men take the poetry of love and try to turn it into man-made theories. Jesus came to give his life a ransom for many. What does it mean? It means quite simply this. Men were in the grip of a power of evil which they could not break; their sins dragged them down; their sins separated them from God; their sins wrecked life for themselves and for the world and for God himself. A ransom is something paid or given to liberate a man from a situation from which it is impossible for him to free himself. Therefore what this saying means is quite simply--it cost the life and the death of Jesus Christ to bring men back to God.

There is no question of to whom the ransom was paid. There is simply the great, tremendous truth that without Jesus Christ and his life of service and his death of love, we could never have found our way back to the love of God. Jesus gave everything to bring men back to God; and we must walk in the steps of him who loved to the uttermost.

LOVE'S ANSWER TO NEED'S APPEAL ( Matthew 20:29-34 )

20:29-34 When they were leaving Jericho, a great crowd followed him. And, look you, two blind men were sitting by the roadside, and, when they heard that Jesus was passing by, they shouted out, "Lord, have pity on us, you Son of David!" The crowd rebuked them, so that they might be silent. Jesus stood and called them. "What do you want me to do for you?" he said. "Lord," they said, "what we want is that our eyes should be opened." Jesus was moved with compassion to the depths of his being, and touched their eyes; and immediately they recovered their sight and followed him.

Here is the story of two men who found their way to a miracle. It is a very significant story, for it paints a picture of the spirit and of the attitude of mind and heart to which the most precious gifts of God are open.

(i) These two blind men were waiting, and when their chance came they seized it with both hands. No doubt they had heard of the wondrous power of Jesus; and no doubt they wondered if that power might ever be exercised for them. Jesus was passing by. If they had let him pass, their chance would have gone by for ever; but when the chance came they seized it.

There are a great many things which have to be done at the moment or they will never be done. There are a great many decisions which have to be taken. on the spot or they will never be taken. The moment to act goes past; the impulse to decide fades. After Paul had preached on Mars Hill, there were those who said, "We will hear you again about this" ( Acts 17:32). They put it off until a more convenient time, but so often the more convenient time never comes.

(ii) These two blind men were undiscourageable. The crowd commanded them to stop their shouting; they were making a nuisance of themselves. It was the custom in Palestine for a Rabbi to teach as he walked along the road; and no doubt those around Jesus could not hear what Jesus was saying for this clamorous uproar. But nothing would stop the two blind men; for them it was a matter of sight or blindness, and nothing was going to keep them back.

It often happens that we are easily discouraged from seeking the presence of God. It is the man who will not be kept from Christ who in the end finds him.

(iii) These two blind men had an imperfect faith but they were determined to act on the faith they had. It was as Son of David that they addressed Jesus. That meant that they did believe him to be the Messiah, but it also meant that they were thinking of Messiahship in terms of kingly and of earthly power. It was an imperfect faith but they acted on it; and Jesus accepted it.

However imperfect it may be, if faith is there, Jesus accepts it.

(iv) These two blind men were not afraid to bring a great request. They were beggars; but it was not money they asked for, it was nothing less than sight.

No request is too great to bring to Jesus.

(v) These two blind men were grateful. When they had received the boon for which they craved, they did not go away and forget; they followed Jesus.

So many people, both in things material and in things spiritual, get what they want, and then forget even to say thanks. Ingratitude is the ugliest of all sins. These blind men received their sight from Jesus, and then they gave to him their grateful loyalty. We can never repay God for what he has done for us but we can always be grateful to him.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Matthew 20:2

penny -- a denarias, a common day’s wage.

Gill's Exposition of the Whole Bible

And when he had agreed with the labourers for a penny a day,.... These labourers were of that sort that were called שכיר יום, "hired for a day"; concerning whom is the following rule q:

"he that is hired for a day, may demand it all the night; and he that is hired for a night may demand it all the day: he that is hired for hours, may demand it all the night, and all the day; he that is hired for a week, he that is hired for a month, he that is hired for a year, he that is hired for seven, if he goes out in the day, may demand all the day; and if he goes out in the night, he may demand it all the night, and all the day.''

And the wages of a day were usually דינר "a penny"; which, if understood of a Roman penny, was seven pence halfpenny of our money. One of their canons runs thus r:

"he that hires a labourer in the winter, to work with him in the summer, בכל יום, "for a penny every day", and he gives him his hire; and, lo! his hire is alike to that in the winter, a "sela" every day, this is forbidden; because it looks as if he chose that time to lessen his wages; but if he says to him, work with me from this day, to such a time, "for a penny every day", though his hire is the same, a "sela" every day, this is lawful.''

By the penny a day agreed for with the labourers, may be meant external privileges; or the free promise made, whether to ministers, or private believers, of a sufficient supply of grace daily, that as their day is, their strength shall be; together with that of eternal life and happiness at last.

He sent them into his vineyard; to labour there: for none have any business there, but such who are called and sent by the owner of it; and where sons are sent, and work, as well as servants; see

Matthew 21:28.

q Misna Bava Metzia, c. 9. sect. 11. Maimen Hilch. Shericut, c. 11. sect. 2. r Maimon. Hilch. Milvah Ulavah, c. 7. sect. 12. Vid. T. Bab. Bava Bathra, fol. 86. 2. & 87. 1. & Gloss. in ib.

Henry's Complete Commentary on the Bible

      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 (Matthew 20:1; Matthew 20:1), 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 Matthew 13:1-58; Matthew 13:1-58 The duties of Christianity are more necessary to be known than the notions of it; and yet the notions of it are more necessary to be illustrated than the duties of it; which is that which parables are designed for.

      II. In particular, to represent to us that concerning the kingdom of heaven, which he had said in the close of the foregoing chapter, that many that are first shall be last, and the last, first; with which this parable is connected; that truth, having in it a seeming contradiction, needed further explication.

      Nothing was more a mystery in the gospel dispensation than the rejection of the Jews and the calling in of the Gentiles; so the apostle speaks of it (Ephesians 3:3-6); that the Gentiles should be fellow-heirs: nor was any thing more provoking to the Jews than the intimation of it. Now this seems to be the principal scope of this parable, to show that the Jews should be first called into the vineyard, and many of them should come at the call; but, at length, the gospel should be preached to the Gentiles, and they should receive it, and be admitted to equal privileges and advantages with the Jews; should be fellow-citizens with the saints, which the Jews, even those of them that believed, would be very much disgusted at, but without reason.

      But the parable may be applied more generally, and shows us, 1. That God is debtor to no man; a great truth, which the contents in our Bible give as the scope of this parable. 2. That many who begin last, and promise little in religion, sometimes, by the blessing of God, arrive at greater attainments in knowledge, grace, and usefulness, than others whose entrance was more early, and who promised fairer. Though Cushi gets the start of Ahimaaz, yet Ahimaaz, choosing the way of the plain, outruns Cushi. John is swifter of foot, and comes first to the sepulchre: but Peter has more courage, and goes first into it. Thus many that are last shall be first. Some make it a caution to the disciples, who had boasted of their timely and zealous embracing of Christ; they had left all, to follow him; but let them look to it, that they keep up their zeal; let them press forward and persevere; else their good beginnings will avail them little; they that seemed to be first, would be last. Sometimes those that are converted later in their lives, outstrip those that are converted earlier. Paul was as one born out of due time, yet came not behind the 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 (Genesis 43:33), but according to the measure of the stature of the fulness of Christ. Christ had promised the apostles, who followed him in the regeneration, at the beginning of the gospel dispensation, great glory (Matthew 19:28; Matthew 19:28); but he now tells them that those who are in like manner faithful to him, even in the latter end of the world, shall have the same reward, shall sit with Christ on his throne, as well as the apostles, Revelation 2:26-3. 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 (Matthew 20:1-7; Matthew 20:1-7); and here it will be asked, as usual,

      [1.] Who hires them? A man that is a householder. God is the great Householder, whose we are, and whom we serve; as a householder, he has work that he will have to be done, and servants that he will have to be doing; he has a great family in heaven and earth, which is named from Jesus Christ (Ephesians 3:15), which he is Owner and Ruler of. God hires 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 (Matthew 20:3; Matthew 20:3), all the day idle (Matthew 20:6; Matthew 20:6). Note, First, The soul of man stands ready to be hired into some service or other; it was (as all the creatures were) created to work, and is either a servant to iniquity, or a servant to righteousness,Romans 6:19. The devil, by his temptations, is hiring 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 (Joshua 24:15); Choose ye this day whom ye will serve. Secondly, Till we are hired into the service of God, we are standing all the day idle; a sinful state, though a state of drudgery to Satan, may really be called a state of idleness; sinners are doing nothing, nothing to the purpose, nothing of the great work they were sent into the world about, nothing that will pass well in the account. Thirdly, The gospel call is given to those that stand idle in the market-place. The market-place is a place of concourse, and there Wisdom cries (Proverbs 1:20; Proverbs 1:21); it is a place of sport, there the children are playing (Matthew 11:16; Matthew 11:16); and the gospel calls us from vanity to seriousness; it is a place of business, of noise and hurry; and from that we are called to retire. "Come, come from this market-place."

      [3.] What are they hired to do? To labour in his vineyard. Note, First, The church is God's vineyard; it is of his planting, watering, and fencing; and the fruits of it must be to his honour and praise. Secondly, We are all called upon to be labourers in this vineyard. The work of religion is vineyard-work, pruning, dressing, digging, watering, fencing, weeding. We have each of us our own vineyard to keep, our own soul; and it is God's and to be kept and dressed for him. In this work we must not be slothful, not loiterers, but labourers, working, and working out our own salvation. Work for God will not admit of trifling. A man may go idle to hell; but he that will go to heaven, must be busy.

      [4.] What shall be their wages? He promises, First, A penny,Matthew 20:2; Matthew 20:2. 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,Romans 4:4), or that there is any proportion between our services and heaven's glories; no, when we have done all, we are unprofitable servants; but it is to signify that there is a reward set before us, and a sufficient one. Secondly, Whatsoever is right,Matthew 20:4-7; Matthew 20:4-7. Note, God will be sure not to be behind-hand with any for the service they do him: never any lost by working for God. The crown set before us is a crown of righteousness, which the righteous Judge shall give.

      [5.] For what term are they hired? For a day. It is but a day's work that is here done. The time of life is the day, in which we must work the works of him that sent us into the world. It is a short time; the reward is for eternity, the work is but for a day; man is said to accomplish, as a hireling, his day,Job 14:6. This should quicken us to expedition and diligence in our work, that we have but a little time to work in, and the night is hastening on, when no man can work; and if our great work be undone when our day is done, we are undone for ever. It should also encourage us in reference to the hardships and difficulties of our work, that it is but for a day; the approaching shadow, which the servant earnestly desireth, will bring with it both rest, and the reward of our work,Job 7:2. Hold out, faith, and patience, yet a little while.

      [6.] Notice is taken of the several hours of the day, at which the labourers were hired. The apostles were sent forth at the first and third hour of the gospel day; they had a first and a second mission, while Christ was on earth, and their business was to call in the Jews; after Christ's ascension, about the sixth and ninth hour, they went out again on the same errand, preaching the gospel to the Jews only, to them in Judea first, and afterward to them of the dispersion; but, at length, as it were about the eleventh hour, they called the Gentiles to the same work and privilege with the Jews, and told them that in Christ Jesus there should be no difference made between Jew and Greek.

      But this may be, and commonly is, applied to the several ages of life, in which souls are converted to Christ. The common call is promiscuous, to come and work in the vineyard; but the effectual call is particular, and it is then effectual when we come at the call.

      First, Some are effectually called, and begin to work in the vineyard when they are very young; are sent in early in the morning, whose tender years are seasoned with grace, and the remembrance of their Creator. John the Baptist was sanctified from the womb, and therefore great (Luke 1:15); Timothy from a child (2 Timothy 3:15); Obadiah feared the Lord from his youth. Those that have such a journey to go, had need set out betimes, the sooner the better.

      Secondly, Others are 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 Deuteronomy 24:15. When Paul, that faithful labourer, departs, he is with Christ presently. The payment shall not be wholly deferred till the morning of the resurrection; but then, in the evening of the world, will be the general account, when every one shall receive according to the things done in the body. When time ends, and with it the world of work and opportunity, then the state of retribution commences; then call the labourers, and give them their hire. Ministers call them into the vineyard, to do their work; death calls them out of the vineyard, to receive their penny: and those to whom the call into the vineyard is effectual, the call out of it will be joyful. Observe, They did not come for their pay till they were called; we must with patience wait God's time for our rest and recompence; go by our master's clock. The last trumpet, at the great day, shall call the labourers,1 Thessalonians 4:16. Then shalt thou call, saith the good and faithful servant, and I will answer. In calling the labourers, they must begin from the last, and so to the first. Let not those that come in at the eleventh hour, be put behind the rest, but, lest they should be discouraged, call them first. At the great day, though the dead in Christ shall rise first, yet they which are alive and remain, on whom the ends of the world (the eleventh hour of its day) comes, shall be caught up together with them in the clouds; no preference shall be given to seniority, but every man shall stand in his own lot at the end of the days.

      [2.] What the account was; and in that observe,

      First, The general pay (Matthew 20:9; Matthew 20:10); 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 (Romans 2:7), not as wages for the value of their work, but as the gift of God. Though there be degrees of glory in heaven, yet it will be to all a complete happiness. They that come from the east and west, and so come in late, that are picked up out of the highways and the hedges, shall sit down with Abraham, Isaac, and Jacob, at the same feast, Matthew 7:11; Matthew 7:11. In heaven, every vessel will be full, brimful, though every vessel is not alike large and capacious. In the distribution of future joys, as it was in the gathering of the manna, he that shall gather much, will have nothing over, and he that shall gather little, will have no lack, Exodus 16:18. Those whom Christ fed miraculously, though of different sizes, men, women, and children, did all eat, and were filled.

      The giving of a whole day's wages to those that had not done the tenth part of a day's work, is designed to show that God distributes his rewards by grace and sovereignty, and not of debt. The best of the 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 17:7; Luke 17:8; Luke 12:37.

      Secondly, The particular pleading with those that were offended with this distribution in gavel-kind. The circumstances of this serve to adorn the parable; but the general scope is plain, that the last shall be first. We have here,

      1. The offence taken (Matthew 20:11; Matthew 20:12); 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 (Habakkuk 2:13), whereas God's servants, at the worst, do but labour in the sun; not in the heat of the iron furnace, but only in the heat of the day. Now these last have worked but one hour, and that too in the cool of the day; and yet thou hast made them equal with us. The Gentiles, who are newly called in, have as much of the privileges of the kingdom of the Messiah as the Jews have, who have so long been labouring in the vineyard of the Old-Testament church, under the yoke of the ceremonial law, in expectation of that kingdom. Note, There is a great proneness in us to think that we have too little, and other too much, of the tokens of God's favour; and that we do too much, and others too little, in the work of God. Very apt we all are to undervalue the deserts of others, and to overvalue our own. Perhaps, Christ here gives an intimation to Peter, not to boast too much, as he seemed to do, of his having left all to follow Christ; as if, because he and the rest of them had borne the burthen and heat of the day thus, they must have a heaven by themselves. It is hard for those that do or suffer more than ordinary for God, not to be elevated too much with the thought of it, and to expect to merit by it. Blessed Paul guarded against this, when, though the chief of the apostles, he owned himself to be nothing, to be less than the least of all saints.

      2. The offence removed. Three things the master of the house urges, in answer to this ill-natured surmise.

      (1.) That the complainant had no reason at all to say he had any wrong done to him, Matthew 20:13; Matthew 20:14. Here he asserts his own justice; Friend, I do thee no wrong. He calls him friend, for in reasoning with others we should use soft words and hard arguments; if our inferiors are peevish and provoking, yet we should not thereby be put into a passion, but speak calmly to them. [1.] It is incontestably true, that God can do no wrong. This is the prerogative of the King of kings. Is there unrighteousness with God? The apostle startles at the thought of it; God forbid!Romans 3:5; Romans 3:6. 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 (Psalms 17:14); in these things they are willing to have their reward (Matthew 6:2; Matthew 6:5), their consolation (Luke 6:24), their good things (Luke 16:25); and with these they shall be put off, shall be cut off from spiritual and eternal blessings; and herein God does them no wrong; they have what they chose, the penny they agreed for; so shall their doom be, themselves have decided it; it is conclusive against them. Secondly, Obedient believers agree with God for their penny in the other world, and they must remember that they have so agreed. Didst not thou agree to take God's word for it? Thou didst; and wilt thou go and agree with the world? Didst not thou agree to take up with heaven as thy portion, thy all, and to take up with nothing short of it? And wilt thou seek for a happiness in the creature, or think from thence to make up the deficiencies of thy happiness in God?

      He therefore, 1. Ties him to his bargain (Matthew 20:14; Matthew 20:14); 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, Matthew 20:15; Matthew 20:15. 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 Samuel 18:9; 1 Samuel 18:15. 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 (Matthew 20:16; Matthew 20:16), in that observation which occasioned it (Matthew 19:30; Matthew 19:30); So the first shall be last, and the last first. There were many that followed Christ now in the regeneration, when the gospel kingdom was first set up, and these Jewish converts seemed to have got the start of others; but Christ, to obviate and silence their boasting, here tells them,

      1. That they might possibly be outstripped by their successors in profession, and, though they were before others in profession, might be found inferior to them in knowledge, grace, and holiness. The Gentile church, which was as yet unborn, the Gentile world, which as yet stood idle in the market-place, would produce greater numbers of eminent, useful Christians, than were found among the Jews. More and more excellent shall be the children of the desolate than those of the married wife,Isaiah 54:1. Who knows but that the church, in its old age, may be more fat and flourishing than ever, to show that the Lord is upright? Though primitive Christianity had more of the purity and power of that holy religion than is to be found in the degenerate age wherein we live, yet what 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 (Matthew 22:14; Matthew 22:14); it was so then, it is too true still; many are called with a common call, that are not chosen with a saving choice. All that are chosen from eternity, are effectually called, in the fulness of time (Romans 8:30), so that in making our effectual calling sure we make sure our election (2 Peter 1:10); but it is not so as to the outward call; many are called, and yet refuse (Proverbs 1:24), nay, as they are called to God, so they go from him (Hosea 11:2; Hosea 11:7), by which it appears that they were not chosen, for the election will obtain,Romans 11:7. Note, There are but few chosen Christians, in comparison with the many that are only called Christians; it therefore highly concerns us to build our hope for heaven upon the rock of an eternal choice, and not upon the sand of an external call; and we should fear lest we be found but seeming Christians, and so should really come short; nay, lest we be found blemished Christians, and so should seem to come short,Hebrews 4:1.

Kelly Commentary on Books of the Bible

Chapter 8, which opens the portion that comes before us tonight, is a striking illustration as well as proof of the method which God has been pleased to employ in giving us the apostle Matthew's account of our Lord Jesus. The dispensational aim here leads to a more manifest disregard of the bare circumstance of time than in any other specimen of these gospels. This is the more to be noticed, inasmuch as the gospel of Matthew has been in general adopted as the standard of time, save by those who have rather inclined to Luke as supplying the desideratum. To me it is evident, from a careful comparison of them all, as I think it is capable of clear and adequate proof to an unprejudiced Christian mind, that neither Matthew nor Luke confines himself to such an order of events. Of course, both do preserve chronological order when it is compatible with the objects the Holy Spirit had in inspiring them; but in both the order of time is subordinated to still greater purposes which God had in view. If we compare the eighth chapter, for example, with the corresponding circumstances, as far as they appear, in the gospel of Mark, we shall find the latter gives us notes of time, which leave no doubt on my mind that Mark adheres to the scale of time: the design of the Holy Ghost required it, instead of dispensing with it in his case. The question fairly arises, Why it is that the Holy Ghost has been pleased so remarkably to leave time out of the question in this chapter, as well as in the next? The same indifference to the mere sequence of events is found occasionally in other parts of the gospel; but I have purposely dwelt upon this chapter 8, because here we have it throughout, and at the same time with evidence exceedingly simple and convincing.

The first thing to be remarked is, that the leper was an early incident in the manifestation of the healing power of our Lord. In his defilement he came to Jesus and sought to be cleansed, before the delivery of the sermon on the mount. Accordingly, notice that, in the manner in which the Holy Ghost introduces it, there is no statement of time whatever. No doubt the first verse says, that "when He was come down from the mount, great multitudes followed Him;" but then the second verse gives no intimation that the subject which follows is to be taken as chronologically subsequent. It does not say, that " then there came a leper," or " immediately there came a leper." No word whatever implies that the cleansing of the leper happened at that time. It says simply, "And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean." Verse 4 seems quite adverse to the idea that great multitudes were witnesses of the cure; for why "tell no man," if so many knew it already? Inattention to this has perplexed many. They have not seized the aim of each gospel. They have treated the Bible either with levity, or as too awful a book to be apprehended really; not with the reverence of faith, which waits on Him, and fails not in due time to understand His word. God does not permit Scripture to be thus used without losing its force, its beauty, and the grand object for which it was written.

If we turn toMark 1:1-45; Mark 1:1-45, the proof of what I have said will appear as to the leper. At its close we see the leper approaching the Lord, after He had been preaching throughout Galilee and casting out devils. In Mark 2:1-28 it says, "And again he entered into Capernaum." He had been there before. Then, in Mark 3:1-35, there are notes of time more or less strong. In verse 13 our Lord "goeth up into a mountain, and calleth unto him whom he would: and they came unto him. And he ordained twelve, that they should be with him, and that he might send them forth to preach." To him who compares this with Luke 6:1-49, there need not remain a question as to the identity of the scene. They are the circumstances that preceded the discourse upon the mount, as given in Matthew 5:1-48; Matthew 6:1-34; Matthew 7:1-29. It was after our Lord had called the twelve, and ordained them not after He had sent them forth, but after He had appointed them apostles that the Lord comes down to a plateau upon the mountain, instead of remaining upon the more elevated parts where He had been before. Descending then upon the plateau, He delivered what is commonly called the Sermon on the Mount.

Examine the Scripture, and you will see for yourselves. It is not a thing that can be settled by a mere assertion. On the other hand, it is not too much to say, that the same Scriptures which convince one unbiassed mind that pays heed to these notes of time, will produce no less effect on others. If I assume from the words "set forth in order," in the beginning of Luke's gospel, that therefore his is the chronological account, it will only lead me into confusion, both as to Luke and the other gospels; for proofs abound that the order of Luke, most methodical as he is, is by no means absolutely that of time. Of course, there is often the order of time, but through the central part, and not infrequently elsewhere, his setting forth in order turns on another principle, quite independent of mere succession of events. In other words, it is certain that in the gospel of Luke, in whose preface we have expressly the words "set in order," the Holy Ghost does in no way tie Himself to what, after all, is the most elementary form of arrangement; for it needs little observation to see, that the simple sequence of facts as they occurred is that which demands a faithful enumeration, and nothing more. Whereas, on the contrary, there are other kinds of order that call for more profound thought and enlarged views, if we may speak now after the manner of men; and, indeed, I deny not that these the Holy Ghost employed in His own wisdom, though it is hardly needful to say He could, if He pleased, demonstrate His superiority to any means or qualifications whatsoever. He could and did form His instruments according to His own sovereign will. It is a question, then, of internal evidence, what that particular order is which God has employed in each different gospel. Particular epochs in Luke are noted with great care; but, speaking now of the general course of the Lord's life, a little attention will discover, from the immensely greater preponderance paid to the consideration of time in the second gospel, that there we have events from first to last given to us in their consecutive order. It appears to me, that the nature or aim of Mark's gospel demands this. The grounds of such a judgment will naturally come before us ere long: I can merely refer to it now as my conviction.

If this be a sound judgment, the comparison of the first chapter of Mark affords decisive evidence that the Holy Ghost in Matthew has taken the leper out of the mere time and circumstances of actual occurrence, and has reserved his case for a wholly different service. It is true that in this particular instance Mark no more surrounds the leper with notes of time and place than do Matthew and Luke. We are dependent, therefore, for determining this case, on the fact that Mark does habitually adhere to the chain of events. But if Matthew here laid aside all question of time, it was in view of other and weightier considerations for his object. In other words, the leper is here introduced after the sermon on the mount, though, in fact, the circumstance took place long before it. The design is, I think, manifest: the Spirit of God is here giving a vivid picture of the manifestation of the Messiah, of His divine glory, of His grace and power, with the effect of this manifestation. Hence it is that He has grouped together circumstances which make this plain, without raising the question of when they occurred; in fact, they range over a large space, and, otherwise viewed, are in total disorder. Thus it is easy to see, that the reason for here putting together the leper and the centurion lies in the Lord's dealing with the Jew, on the one hand, and, on the other hand, in His deep grace working in the Gentile's heart, and forming his faith, as well as answering it, according to His own heart. The leper approaches the Lord with homage, but with a most inadequate belief in His love and readiness to meet his need. The Saviour, while He puts forth His hand, touching him as man, and yet as none but Jehovah might dare to do, dispels the hopeless disease at once. Thus, and after the tenderest sort, there is that which evidences the Messiah on earth present to heal His people who appeal to Him; and the Jew, above all counting upon His bodily presence demanding it, I may say, according to the warrant of prophecy, finds in Jesus not merely the man, but the God of Israel. Who but God could heal? Who could touch the leper save Emmanuel? A mere Jew would have been defiled. He who gave the law maintained its authority, and used it as an occasion for testifying His own power and presence. Would any man make of the Messiah a mere man and a mere subject of the law given by Moses? Let them read their error in One who was evidently superior to the condition and the ruin of man in Israel. Let them recognize the power that banished the leprosy, and the grace withal that touched the leper. It was true that He was made of woman, and made under the law; but He was Jehovah Himself, that lowly Nazarene. However suitable to the Jewish expectation that He should be found a man, undeniably there was that apparent which was infinitely above the Jew's thought; for the Jew showed his own degradation and unbelief in the low ideas he entertained of the Messiah. He was really God in man; and all these wonderful features are here presented and compressed in this most simple, but at the same time significant, action of the Saviour the fitting frontispiece to Matthew's manifestation of the Messiah to Israel.

In immediate juxtaposition to this stands the Gentile centurion, who seeks healing for his servant. Considerable time, it is true, elapsed between the two facts; but this only makes it the more sure and plain, that they are grouped together with a divine purpose. The Lord then had been shown such as He was towards Israel, had Israel in their leprosy come to Him, as did the leper, even with a faith exceedingly short of that which was due to His real glory and His love. But Israel had no sense of their leprosy; and they valued not, but despised, their Messiah, albeit divine I might almost say because divine. Next, we behold Him meeting the centurion after another manner altogether. If He offers to go to his house, it was to bring out the faith that He had created in the heart of the centurion. Gentile as he was, he was for that very, reason the less narrowed in his thoughts of the Saviour by the prevalent notions of Israel, yea, or even by Old Testament hopes, precious as they are. God had given his soul a deeper, fuller sight of Christ; for the Gentile's words prove that he had apprehended God in the man who was healing at that moment all sickness and disease in Galilee. I say not how fax he had realized this profound truth; I say not that he could have defined his thoughts; but he knew and declared His command of all as truly God. In him there was a spiritual force far beyond that found in the leper, to whom the hand that touched, as well as cleansed, him proclaimed Israel's need and state as truly as Emmanuel's grace.

As for the Gentile, the Lord's proffer to go and heal his servant brought out the singular strength of his faith. "Lord, I am not worthy that thou shouldest come under my roof" He had only to say in a word, and his servant should be healed. The bodily presence of the Messiah was not needed. God could not be limited by a question of place; His word was enough. Disease must obey Him, as the soldier or the servant obeyed the centurion, their superior. What an anticipation of the walk by faith, not by sight, in which the Gentiles, when called, ought to have glorified God, when the rejection of the Messiah by His own ancient people gave occasion to the Gentile call as a distinct thing! It is evident that the bodily presence of the Messiah is the very essence of the former scene, as it ought to be in dealing with the leper, who is a kind of type of what Israel should have been in seeking cleansing at His hands. So, on the other hand, the centurion sets forth with no less aptness the characteristic faith that suits the Gentile, in a simplicity which looks for nothing but the word of His mouth, is perfectly content with it, knows that, whatever the disease may be, He has only to speak the word, and it is done according to His divine will. That blessed One was here whom he knew to be God, who was to him the impersonation of divine power and goodness His presence was uncalled for, His word more than enough. The Lord admired the faith superior to Israel's, and took that occasion to intimate the casting out of the sons or natural heirs of the kingdom, and the entrance of many from east and west to sit down with Abraham, and Isaac, and Jacob, in the kingdom of the heavens. What can be conceived so perfectly to illustrate the great design of the gospel of Matthew?

Thus, in the scene of the leper, we have Jesus presented as "Jehovah that healeth Israel," as man here below, and in Jewish relationships, still maintaining the law. Next, we find Him confessed by the centurion, no longer as the Messiah, when actually with them, confessed according to a faith which saw the deeper glory of His person as supreme, competent to heal, no matter where, or whom, or what, by a word; and this the Lord Himself hails as the foreshadowing of a rich incoming of many multitudes to the praise of His name, when the Jews should be cast out. Evidently it is the change of dispensation that is in question and at hand, the cutting off of the fleshly seed for their unbelief, and the bringing in of numerous believers in the name of the Lord from among the Gentiles.

Then follows another incident, which equally proves that the Spirit of God is not here reciting the facts in their natural succession; for it is assuredly not at this moment historically that the Lord goes into the house of Peter, sees there his wife's mother laid sick of a fever, touches her hand, and raises her up, so that she ministers unto them at once. In this we have another striking illustration of the same principle, because this miracle, in point of fact, was wrought long before the healing of the centurion's servant, or even of the leper. This, too, we ascertain from Mark 1:1-45, where there are clear marks of the time. The Lord was in Capernaum, where Peter lived; and on a certain Sabbath-day, after the call of Peter, wrought in the synagogue mighty deeds, which are here recorded, and by Luke also. Verse 29 gives us strict time. "And forthwith when they were come out of the synagogue they entered into the house of Simon and Andrew, with James and John; but Simon's wife's mother was sick of a fever, and anon they tell Him of her. And He came and took her by the hand, and lifted her up, and immediately the fever left her, and she ministered unto them." It would require the credulity of a sceptic to believe that this is not the self-same fact that we have before us inMatthew 8:1-34; Matthew 8:1-34. I feel sure that no Christian harbours a doubt about it. But if this be so, there is here absolute certainty that our Lord, on the very Sabbath in which He cast out the unclean spirit from the man in the synagogue of Capernaum, immediately after quitting the synagogue, entered the house of Peter, and that there and then He healed Peter's wife's mother of the fever. Subsequent, considerably, to this was the case of the centurion's servant, preceded a good while before by the cleansing of the leper.

How are we to account for a selection so marked, an elimination of time so complete? Surely not by inaccuracy; surely not by indifference to order, but contrariwise by divine wisdom that arranged the facts with a view to a purpose worthy of itself: God's arrangement of all things more particularly in this part of Matthew to give us an adequate manifestation of the Messiah; and, as we have seen, first, what He was to the appeal of the Jew; next, what He was and would be to Gentile faith, in still richer form and fulness. So now we have, in the healing of Peter's mother-in-law, another fact containing a principle of great value, that His grace towards the Gentile does not in the least degree blunt His heart to the claims of relationship after the flesh. It was clearly a question of connection with the apostle of the circumcision ( i.e., Peter's wife's mother). We have the natural tie here brought into prominence; and this was a claim that Christ slighted not. For He loved Peter felt for him, and his wife's mother was precious in His sight. This sets forth not at all the way in which the Christian stands related to Christ; for even though we had known Him after the flesh, henceforth know we Him no more. But it is expressly the pattern after which He was to deal, and will deal, with Israel. Zion may say of the Lord who laboured in vain, whom the nation abhorred, "The Lord hath forsaken me, and my Lord hath forgotten me." Not so. "Can a woman forget her sucking child? yea, they may forget, yet will not I forget thee. Behold, I have graven thee upon the palms of my hands." Thus it is shown that, though we have rich grace to the Gentile, there is the remembrance of natural relationship still.

In the evening multitudes are brought, taking advantage of the power that had so shown itself, publicly in the synagogue, and privately in the house of Peter; and the Lord accomplished the words ofIsaiah 53:4; Isaiah 53:4: "Himself," it is said, "took our infirmities, and bare our sicknesses," an oracle we might do well to consider in the limit of its application here. In what sense did Jesus, our Lord, take their infirmities, and bear their sicknesses? In this, as I believe, that He never employed the virtue that was in Him to meet sickness or infirmity as a matter of mere power, but in deep compassionate feeling He entered into the whole reality of the case. He healed, and bore its burden on His heart before God, as truly as He took it away from men. It was precisely because He was Himself untouchable by sickness and infirmity, that He was free so to take up each consequence of sin thus. Therefore it was not a mere simple fact that He banished sickness or infirmity, but He carried them in His spirit before God. To my mind, the depth of such grace only enhances the beauty of Jesus, and is the very last possible ground that justifies man in thinking lightly of the Saviour.

After this our Lord sees great multitudes following Him, and gives commandment to go to the other side. Here again is found a fresh case of the same remarkable principle of selection of events to form a complete picture, which I have maintained to be the true key of all. The Spirit of God has been pleased to cull and class facts otherwise unconnected; for here follow conversations that took place a long time after any of the events we have been occupied with. When do you suppose these conversations actually occurred, if we go to the question of their date? Take notice of the care with which the Spirit of God here omits all reference to this: "And a certain scribe came." There is no note of the time when he came, but simply the fact that he did come. It was really after the transfiguration recorded in chapter 17 of our gospel. Subsequently to that, the scribe offered to follow Jesus whithersoever He went. We know this by comparing it with the gospel of Luke. And so with the other conversation: "Lord, suffer me first to go and bury my father;" it was after the glory of Christ had been witnessed on the holy mount, when man's selfishness of heart showed itself in contrast to the grace of God.

Next, the storm follows. "There arose a great tempest in the sea, insomuch, that the ship was covered with the waves; but he was asleep." When did this take place, if we enquire into it merely as a matter of historical fact? On the evening of the day when He delivered the seven parables given in Matthew 13:1-58. The truth of this is apparent, if we compare the gospel of Mark. Thus, the fourth chapter of Mark coincides, marked with such data as can leave no doubt. We have, first, the sower sowing the word. Then, after the parable of the mustard seed (ver. 33), it is added, "And with many such parables spake He the word unto them . . . . and when they were alone, He expounded all things to His disciples [in both the parables and the explanations alluding to what we possess in Matthew 13:1-58.]. And the same day, when the even was come, He saith unto them, let us pass over unto the other side. [There is what I call a clear, unmistakable note of time.] And when they had sent away the multitude, they took Him even as He was in the ship. And there were also with Him other little ships. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. And He was in the hinder part of the ship, asleep on a pillow: and they awake Him, and say unto Him, Master, carest thou not that we perish? And He arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. And He said unto them, Why are ye so fearful? how is it that ye have no faith? And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey Him?" After this (what makes it still more unquestionable) comes the case of the demoniac. It is true, we have only one in Mark, as in Luke; whereas in our gospel we have two. Nothing can be simpler. There were two; but the Spirit of God chose out, in Mark and Luke, the more remarkable of the two, and traces for us his history, a history of no small interest and importance, as we may feel when we come to Mark; but it was of equal moment for the gospel of Matthew that the two demoniacs should be mentioned here, although one of them was in himself, as I gather, a far more strikingly desperate case than the other. The reason I consider to be plain; and the same principle applies to various other parts of our gospel where we have two cases mentioned, where in the other gospels we have only one. The key to it is this, that Matthew was led by the Holy Ghost to keep in view adequate testimony to the Jewish people; it was the tender goodness of God that would meet them in a manner that was suitable under the law. Now, it was an established principle, that in the mouth of two or three witnesses every word should be established. This, then, I apprehend to be the reason why we End two demoniacs mentioned; whereas, in Mark or Luke for other purposes, the Spirit of God only draws attention to one of the two. A Gentile (indeed, any mind not under any kind of legal prejudice or difficulty) would be far more moved by a detailed account of what was more, conspicuous. The fact of two without the personal details would not powerfully tell upon mere Gentiles perhaps, though to a Jew it might be for some ends necessary. I do not pretend to say this was the only purpose served; far be it from me to think of restraining the Spirit of God within the narrow bounds of our vision. Let none suppose that, in giving my own convictions, I have the presumptuous thought of putting these forward as if they were the sole motives in God's mind. It is enough to meet a difficulty which many feel by the simple plea that the reason assigned is in my judgment a valid explanation, and in itself a sufficient solution of the apparent discrepancy. If it be so, it is surely a ground of thankfulness to God; for it turns a stumbling-block into an evidence of the perfection of Scripture.

Reviewing, then, these closing incidents of the chapter (ver. Matthew 13:19-22), we find first of all the utter worthlessness of the flesh's readiness to follow Jesus. The motives of the natural heart are laid bare. Does this scribe offer to follow Jesus? He was not called. Such is the perversity of man, that he who is not called thinks he can follow Jesus whithersoever He goes. The Lord hints at what the man's real desires were not Christ, not heaven, not eternity, but present things. If he were willing to follow the Lord, it was for what he could get. The scribe had no heart for the hidden glory. Surely, had he seen this, everything was there; but he saw it not, and so the Lord spread out His actual portion, as it literally was, without one word about the unseen and eternal. "The foxes," says He, "have holes, and the birds of the air have nests, but the Son of man hath not where to lay His head." He takes accordingly the title of the "Son of man" for the first time in this gospel. He has His rejection before His eyes, as well as the presumptuous unbelief of this sordid, and self-confident, would-be follower.

Again, when we listen to another (and now it is one of His disciples), at once faith shows its feebleness. "Suffer me first," he says, "to go and bury my father." The man that was not called promises to go anywhere, in his own strength; but the man that was called feels the difficulty, and pleads a natural duty before following Jesus. Oh, what a heart is ours! but what a heart was His!

In the next scene, then, we have the disciples as a whole tried by a sudden danger to which their sleeping Master paid no heed. This tested their thoughts of the glory of Jesus. No doubt the tempest was great; but what harm could it do to Jesus? No doubt the ship was covered with the waves; but how could that imperil the Lord of all? They forgot His glory in their own anxiety and selfishness. They measured Jesus by their own impotence. A great tempest. and a sinking ship are serious difficulties to a man. "Lord, save us; we perish," cried they, as they awoke Him; and He arose and rebuked the winds and the sea. Little faith leaves us as fearful for ourselves as dim witnesses of His glory whom the most unruly elements obey.

In what follows we have that which is necessary, to complete the picture of the other side. The Lord works in delivering power; but withal the power of Satan fills and carries away the unclean to their own destruction. Yet man, in face of all, is so deceived of the enemy, that he prefers to be left with the demons rather than enjoy the presence of the Deliverer. Such was and is man. But the future is in view also. The delivered demoniacs are, to my mind, clearly the foreshadow of the Lord's grace in the latter days, separating a remnant to Himself, and banishing the power of Satan from this small but sufficient witness of His salvation. The evil spirits asked leave to pass into the herd of swine, which thus typify the final condition of the defiled, apostate mass of Israel; their presumptuous and impenitent unbelief reduces them to that deep degradation not merely the unclean, but the unclean filled with the power of Satan, and carried down to swift destruction. It is a just prefiguration of what will be in the close of the age the mass of the unbelieving Jews, now impure, but then also given up to the devil, and so to evident perdition.

Thus, in the chapter before us, we have a very comprehensive sketch of the Lord's manifestation from that time, and in type going on to the end of the age. In the chapter that follows we have a companion picture, carrying on, no doubt, the lord's presentation to Israel, but from a different point of view; for inMatthew 9:1-38; Matthew 9:1-38 it is not merely the people tried, but more especially the religious leaders, till all closes in blasphemy against the Holy Ghost. This was testing matters more closely. Had there been a single thing good in Israel, their choicest guides would have stood that test. The people might have failed, but, surely, there were some differences surely those that were honoured and valued were not so depraved! Those that were priests in the house of God would not they at least receive their own Messiah? This question is accordingly put to the proof in the ninth chapter. To the end the events are put together, just as in Matthew 8:1-34, without regard to the point of time when they occurred.

"And He entered into a ship, and passed over, and came into His own city." Having left Nazareth, as we saw, He takes up His abode in Capernaum, which was henceforth "His own city." To the proud inhabitant of Jerusalem, both one and the other were but a choice and change within a land of darkness. But it was for a land of darkness and sin and death that Jesus came from heaven the Messiah, not according to their thoughts, but the Lord and Saviour, the God-man. So in this case there was brought to Him a paralytic man, lying upon a bed, "and Jesus, seeing their faith, said unto the sick of the palsy, Son, be of good cheer; thy sins be forgiven thee." Most clearly it is not so much a question of sin in the aspect of uncleanness (typifying deeper things, but still connected with the ceremonial requirements of Israel, as we find from what our Lord said in the chapter to the cleansed leper). It is more particularly sin, viewed as guilt, and consequently as that which absolutely breaks and destroys all power in the soul towards both God and man. Hence, here it is a question not merely of cleansing, but of forgiveness, and forgiveness, too, as that which precedes power, manifested before men. There never can be strength in the soul till forgiveness is known. There may be desires, there may be the working of the Spirit of God, but there can be no power to walk before men and to glorify God thus till there is forgiveness possessed and enjoyed in the heart. This was the very blessing that aroused, above all, the hatred of the scribes. The priest, in chap. 8, could not deny what was done in the case of the leper, who showed himself duly, and brought his offering, according to the law, to the altar. Though a testimony to them, still it was in the result a recognition of what Moses commanded. But here pardon dispensed on earth arouses the pride of the religious leaders to the quick, and implacably. Nevertheless, the Lord did not withhold the infinite boon, though He knew too well their thoughts; He spoke the word of forgiveness, though He read their evil heart that counted it blasphemy. This utter, growing rejection of Jesus was coming out now rejection, at first allowed and whispered in the heart, soon to be pronounced in words like drawn swords.

"And, behold, certain of the scribes said within themselves, This man blasphemeth." Jesus blessedly answered their thoughts, had there only been a conscience to hear the word of power and grace, which brings out His glory the more. "That ye may know," He says, "that the Son of man hath power on earth to forgive sins," etc. He now takes His place of rejection; for Him it is manifest even now by their inmost thoughts of Him when revealed. "This man blasphemeth." Yet is He the Son of man who hath power on earth to forgive sins; and He uses His authority. "That ye may know it (then saith He to the sick of the palsy), Arise, take up thy bed, and go unto thy house." The man's walk before them testifies to the reality of his forgiveness before God. It ought to be so with every forgiven soul. This as yet draws out wonder, at least from the witnessing multitudes, that God had given such power unto men. They glorified God.

On this the Lord proceeds to take a step farther, and makes a deeper inroad, if possible, upon Jewish prejudice. He is not here sought as by the leper, the centurion, the friends of the palsied man; He Himself calls Matthew, a publican just the one to write the gospel of the despised Jesus of Nazareth. What instrument so suitable? It was a scorned Messiah who, when rejected of His own people, Israel, turned to the Gentiles by the will of God: it was One who could look upon publicans and sinners anywhere. Thus Matthew, called at the very receipt of custom, follows Jesus, and makes a feast for Him. This furnishes occasion to the Pharisees to vent their unbelief: to them nothing is so offensive as grace, either in doctrine or in practice. The scribes, at the beginning of the chapter, could not hide from the Lord their bitter rejection of His glory as man on earth entitled, as His humiliation and cross would prove, to forgive. Here, too, these Pharisees question and reproach His grace, when they see the Lord sitting at ease in the presence of publicans and sinners, who came and sat down with Him in Matthew's house. They said to His disciples, "Why eateth your Master with publicans and sinners?" The Lord shows that such unbelief justly and necessarily excludes itself, but not others, from blessing. To heal was the work for which He was come. it was not for the whole the Physician was needed. How little they had learnt the divine lesson of grace, not ordinances! "I will have mercy, and not sacrifice." Jesus was there to call, not righteous men, but sinners.

Nor was the unbelief confined to these religionists of letter and form; for next (verse 14) the question comes from John's disciples: "Why do we and the Pharisees fast oft, but thy disciples fast not?" Throughout it is the religious kind that are tested and found wanting. The Lord pleads the cause of the disciples. "Can the children of the bride-chamber mourn as long as the bridegroom is with them?" Fasting, indeed, would follow when the Bridegroom was taken from them. Thus He points out the utter moral incongruity of fasting at that moment, and intimates that it was not merely the fact that He was going to be rejected, but that to conciliate His teaching and His will with the old thing was hopeless. What He was introducing could not mix with Judaism. Thus it was not merely that there was an evil heart of unbelief in the Jew particularly, but law and grace cannot be yoked together. "No man putteth a piece of new cloth unto an old garment; for that which is put in to fill it up taketh from the garment, and the rent is made worse." Nor was it only a difference in the forms the truth took; but the vital principle which Christ was diffusing could not be so maintained. "Neither do men put new wine into old bottles, else the bottles break, and the wine runneth out, and the bottles perish; but they put new wine into new bottles, and both are preserved." The spirit, as well as the form, was alien.

But at the same time it is plain, although He bore the consciousness of the vast change He was introducing, and expressed it thus fully and early in the history, nothing turned away His heart from Israel. The very next scene, the case of Jairus, the ruler, shows it. "My daughter is even now dead, but come and lay thy hand upon her, and she shall live." The details, found elsewhere, of her being at the point of death then, before reaching the house, the news that she was dead, are not here. Whatever the time may have been, whatever the incidents added by others, the account is given here for the purpose of showing, that as Israel's case was desperate, even unto death, so He, the Messiah, was the giver of life, when all, humanly speaking, was over. He was then present, a man despised, yet with title to forgive sins, proved by immediate power to heal. If those who trusted in themselves that they were wise and righteous would not have Him, He would call even a publican on the spot to be among the most honoured of His followers, and would not disdain to be their joy when they desired His honour in the exercise of His grace. Sorrow would come full soon when He, the Bridegroom of His people, should be taken away; and then should they fast.

Nevertheless, His ear was open to the call on behalf of Israel perishing, dying, dead. He had been preparing them for the new things, and the impossibility of making them coalesce with the old. But none the less do we find His affections engaged for the help of the helpless. He goes to raise the dead, and the woman with the issue of blood touches Him by the way. No matter what the great purpose might be, He was there for faith. Far different this was from the errand on which He was intent; but He was there for faith. It was His meat to do the will of God. He was there for the express purpose of glorifying God. Power and love were come for any one to draw on. If there were, so to speak, a justification of circumcision by faith, undoubtedly there was also the justification of uncircumcision through their faith. The question was not who or what came in the way; whoever appealed to Him, there He was for them. And He was Jesus, Emmanuel. When He reaches the house, minstrels were there, and people, making a noise: the expression, if of woe, certainly of impotent despair. They mock the calm utterance of Him who chooses things that are not; and the Lord turns out the unbelievers, and demonstrates the glorious truth that the maid was not dead, but living.

Nor is this all. He gives sight to the blind. "And when Jesus departed thence, two blind men followed Him, crying and saying, Thou Son of David, have mercy on us." It was necessary to complete the picture. Life had been imparted to, the sleeping maid of Zion the blind men call on Him as the Son of David, and not in vain. They confess their faith, and He touches their eyes. Thus, whatever the peculiarity of the new blessings, the old thing could be taken up, though upon new grounds, and, of course, on the confession that Jesus is Lord, to the glory of God the Father. The two blind men called upon Him as the Son of David; a sample this of what will be in the end, when the heart of Israel turns to the Lord, and the veil is done away. "According to your faith be it done unto you."

It is not enough that Israel be awakened from the sleep of death, and see aright. There must be the mouth to praise the Lord, and speak of the glorious honour of His majesty, as well as eyes to wait on Him. So we have a farther scene. Israel must give full testimony in the bright day of His coming. Accordingly, here we have a witness of it, and a witness so much the sweeter, because the present total rejection that was filling the heart of the leaders surely testified to the Lord's heart of that which was at hand. But nothing turned aside the purpose of God, or the activity of His grace. "As they went out, behold, they brought to Him a dumb man possessed with a devil. And when the devil was come out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel." (SeeMatthew 9:32-33; Matthew 9:32-33.) The Pharisees were enraged at a power they could not deny, which rebuked themselves so much the more on account of its persistent grace; but Jesus passes by all blasphemy as yet, and goes on His way nothing hinders His course of love. He "went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people." The faithful and true witness, it was His to display that power in goodness which shall be put forth fully in the world to come, the great day when the Lord will manifest Himself to every eye as Son of David, and Son of man too.

At the close of this chapter 9, in His deep compassion He bids the disciples pray the Lord of the harvest to send forth labourers into His harvest. At the beginning of Matthew 10:1-42 He Himself sends forth themselves as labourers. He is the Lord of the harvest. It was a grave step this, and in view of His rejection now. In our gospel we have not seen the apostles called and ordained. Matthew gives no such details, but call and mission are together here. But, as I have stated, the choice and ordination of the twelve apostles had really taken place before the sermon on the mount, though not mentioned in Matthew, but in Mark and Luke. (Compare Mark 3:13-19, andMark 6:7-11; Mark 6:7-11; Luke 6:1-49; Luke 9:1-62) The mission of the apostles did not take place till afterwards. In Matthew we have no distinction of their call from their mission. But the mission is given here in strict accordance with what the gospel demands. It is a summons from the King to His people Israel. So thoroughly is it in view of Israel that our Lord does not say one word here about the Church, or the intervening condition of Christendom. He speaks of Israel then, and of Israel before He comes in glory, but He entirely omits any notice of the circumstances which were to come in by the way. He tells them that they should not have gone over (or finished) the cities of Israel till the Son of man be come. Not that His own rejection was not before His spirit, but here He looks not beyond that land and people; and, as far as the twelve were concerned, He sends them on a mission which goes on to the end of the an. Thus, the present dealings of God in grace, the actual shape taken by the kingdom of heaven, the calling of the Gentiles, the formation of the Church, are all passed completely over. We shall find something of these mysteries later on in this gospel; but here it is simply a Jewish testimony of Jehovah-Messiah in His unwearied love, through His twelve heralds, and in spite of rising unbelief, maintaining to the end what His grace had in view for Israel. He would send fit messengers, nor would the work be done till the rejected Messiah, the Son of man, came. The apostles were then sent thus, no doubt, forerunners of those whom the Lord will raise up for the latter day. Time would fail now to dwell on this chapter, interesting as it is. My object, of course, is to point out as clearly as possible the structure of the gospel, and to explain according to my measure why there are these strong differences between the gospels of Matthew and the rest, as compared with one another. The ignorance is wholly on our side: all they say or omit was owing to the far-reaching and gracious wisdom of Him who inspired them.

Matthew 11:1-30, exceedingly critical for Israel, and of surpassing beauty, as it is, must not be passed over without some few words. Here we find our Lord, after sending out the chosen witnesses of the truth (so momentous to Israel, above all) of His own Messiahship, realizing His utter rejection, yet rejoicing withal in God the Father's counsels of glory and grace, while the real secret in the chapter, as in fact, was His being not Messiah only, nor Son of man, but the Son of the Father, whose person none knows but Himself. But, from first to last, what a trial of spirit, and what triumph! Some consider that John the Baptist enquired solely for the sake of his disciples. But I see no sufficient reason to refuse the impression that John found it hard to reconcile his continued imprisonment with a present Messiah; nor do I discern a sound judgment of the case, or a profound knowledge of the heart, in those who thus raise doubts as to John's sincerity, any more than they appear to me to exalt the character of this honoured man of God, by supposing him to play a part which really belonged to others. What can be simpler than that John put the question through his disciples, because he (not they only) had a question in the mind? It probably was no more than a grave though passing difficulty, which he desired to have cleared up with all fulness for their sakes, as well as his own. In short, he had a question because he was a man. It is not for us surely to think this impossible. Have we, spite of superior privileges, such unwavering faith, that we can afford to treat the matter as incredible in John, and therefore only capable of solution in his staggering disciples? Let those who have so little experience of what man is, even in the regenerate, beware lest they impute to the Baptist such an acting of a part as shocks us, when Jerome imputed it to Peter and Paul in the censure of Galatians 2:1-21. The Lord, no doubt, knew the heart of His servant, and could feel for him in the effect that circumstances took upon him. When He uttered the words, "Blessed is he whosoever shall not be offended in me," it is to me evident that there was an allusion to the wavering let it be but for a moment of John's soul. The fact is, beloved brethren, there is but one Jesus; and whoever it may be, whether John the Baptist, or the greatest in the kingdom of heaven, after all it is divinely-given faith which alone sustains: else man has to learn painfully somewhat of himself; and what is he to be accounted of?

Our Lord then answers, with perfect dignity, as well as grace; He puts before the disciples of John the real state of the case; He furnishes them with plain, positive facts, that could leave nothing to be desired by John's mind when he weighed all as a testimony from God. This done, with a word for the conscience appended, He takes up and pleads the cause of John. It ought to have been John's place to have proclaimed the glory of Jesus; but all things in this world are the reverse of what they ought to be, and of what will be when Jesus takes the throne, coming in power and glory. But when the Lord was here, no matter what the unbelief of others, it was only an opportunity for the grace of Jesus to shine out. So it was here; and our Lord turns to eternal account, in His own goodness, the shortcoming of John the Baptist, the greatest of women-born. Far from lowering the position of His servant, He declares there was none greater among mortal men. The failure of this greatest of women-born only gives Him the just occasion to show the total change at hand, when it should not be a question of man, but of God, yea, of the kingdom of heaven, the least in which new state should be greater than John. And what makes this still more striking, is the certainty that the kingdom, bright as it is, is by no means the thing nearest to Jesus. The Church, which is His body and bride, has a far more intimate place, even though true of the same persons.

Next, He lays bare the capricious unbelief of man, only consistent in thwarting every thing and one that God employs for his good; then, His own entire rejection where He had most laboured. It was going on, then, to the bitter end, and surely not without such suffering and sorrow as holy, unselfish, obedient love alone can know. Wretched we, that we should need such proof of it; wretched, that we should be so slow of heart to answer to it, or even to feel its immensity!

"Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you . . . . . At that time Jesus answered and said, I thank thee, O Father." What feelings at such a time! Oh, for grace so to bow and bless God, even when our little travail seems in vain! At that time Jesus answered, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and revealed them unto babes. Even so, Father, for so it seemed good in thy sight." We seem completely borne away from the ordinary level of our gospel to the higher region of the disciple whom Jesus loved. We are, in fact, in the presence of that which John so loves to dwell on Jesus viewed not merely as Son of David or Abraham, or Seed of the woman, but as the Father's Son, the Son as the Father gave, sent, appreciated, and loved Him. So, when more is added, He says, "All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come unto me, all ye that labour and are heavy laden, and I will give you rest." This, of course, is not the moment to unfold it. I merely indicate by the way how the thorough increasing rejection of the Lord Jesus in His lower glory has but the effect of bringing out the revelation of His higher. So, I believe now, there is no attempt ever made on the Name of the Son of God, there is not a single shaft levelled at Him, but the Spirit turns to the holy, and true, and sweet task of asserting anew and more loudly His glory, which enlarges the expression of His grace to man. Only tradition will not do this work, nor will human thoughts or feelings.

In Matthew 12:1-50 we find not so much Jesus present and despised of men, as these men of Israel, the rejectors, in the presence of Jesus. Hence, the Lord Jesus is here disclosing throughout, that the doom of Israel was pronounced and impending. If it was His rejection, these scornful men were themselves rejected in the very act. The plucking of the corn, and the healing of the withered hand, had taken place long before. Mark gives them in the end of his second and the beginning of his third chapters. Why are they postponed here? Because Matthew's object is the display of the change of dispensation through, or consequent on, the rejection of Jesus by the Jews. Hence, he waits to present their rejection of the Messiah, as morally complete as possible in his statement of it, though necessarily not complete in outward accomplishment. Of course, the facts of the cross were necessary to give it an evident and literal fulfilment; but we have it first apparent in His life, and it is blessed to see it thus accomplished, as it were, in what passed with Himself; fully realized in His own spirit, and the results exposed before the external facts gave the fullest expression to Jewish unbelief. He was not taken by surprise; He knew it from the beginning Man's implacable hatred is brought about most manifestly in the ways and spirit of His rejectors. The Lord Jesus, even before He pronounced the sentence, for so it was, indicated what was at hand in these two instances of the Sabbath-day, though one may not now linger on them. The first is the defence of the disciples, grounded on analogies taken from that which had the sanction of God of old, as well as on His own glory now. Reject Him as the Messiah; in that rejection the moral glory of the Son of man would be laid as the foundation of His exaltation and manifestation another day; He was Lord of the Sabbath-day. In the next incident the force of the plea turns on God's goodness towards the wretchedness of man. It is not only the fact that God slighted matters of prescriptive ordinance because of the ruined state of Israel, who rejected His true anointed King, but there was this principle also, that certainly God was not going to bind Himself not to do good where abject need was. It might be well enough for a Pharisee; it might be worthy of a legal formalist, but it would never do for God; and the Lord Jesus was come here not to accommodate Himself to their thoughts, but, above all, to do God's will of holy love in an evil, wretched world. "Behold my servant, whom I have chosen, my beloved, in whom my soul is well pleased." In truth, this was Emmanuel, God with us. If God was there, what else could He, would He do? Lowly, noiseless grace now it was to be, according to the prophet, till the hour strikes for victory in judgment. So He meekly retires, healing, yet forbidding it to be blazed abroad. But still, it was His carrying on the great process of shewing out more and more the total rejection of His rejectors. Hence, lower down in the chapter, after the demon was cast out of the blind and dumb man before the amazed people, the Pharisees, irritated by their question, Is not this the Son of David? essayed to destroy the testimony with their utmost and blasphemous contempt. "This [fellow]," etc.

The English translators have thus given the sense well; for the expression really conveys this slight, though the word "fellow" is printed in italics. The Greek word is constantly so used as an expression of contempt, "This [fellow] doth not cast out devils, but by Beelzebub the prince of the devils." The Lord now lets them know their mad folly, and warns them that this blasphemy was about to culminate in a still deeper, deadlier form when the Holy Ghost should be spoken against as He had been. Men little weigh what their words will sound and prove in the day of judgment. He sets forth the sign of the prophet Jonah, the repentance of the men of Nineveh, the preaching of Jonah, and the earnest zeal of the queen of the South in Solomon's day, when an incomparably greater was there despised. But if He here does not go beyond a hint of that which the Gentiles were about to receive on the ruinous unbelief and judgment of the Jew, He does not keep back their own awful course and doom in the figure that follows. Their state had long been that of a man whom the unclean spirit had left, after a former dwelling in him. Outwardly it was a condition of comparative cleanness. Idols, abominations, no longer infected that dwelling as of old. Then says the unclean spirit, "I will return into my house from whence I came out; and when he is come, he findeth it empty, swept and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation." Thus He sets forth both the past, the present, and the awful future of Israel, before the day of His own coming from heaven, when there will be not only the return of idolatry, solemn to say, but the full power of Satan associated with it, as we see in Daniel 11:36-39; 2 Thessalonians 2:1-17; Revelation 13:11-15. It is clear that the unclean spirit, returning, brings idolatry back again. It is equally clear that the seven worse spirits mean the complete energy of the devil in the maintenance of Antichrist against the true Christ: and this, strange to say, along with idols. Thus the end is as the beginning, and even far, far worse. On this the Lord takes another step, when one said to Him, "Behold, thy mother and thy brethren stand without, desiring to speak with thee." A double action follows. "Who is my mother? and who are my brethren?" said the Lord; and then stretched forth His hand toward His disciples with the words, "Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." Thus the old link with the flesh, with Israel, is now disowned; and the new relationships of faith, founded on doing the will of His Father (it is not a question of the law in any sort), are alone acknowledged. Hence the Lord would raise up a fresh testimony altogether, and do a new work suitable to it. This would not be a legal claim on man, but the scattering of good seed, life and fruit from God, and this in the unlimited field of the world, not in the land of Israel merely. In Matthew 13:1-58 we have the well-known sketch of these new ways of God. The kingdom of heaven assumes a form unknown to prophecy, and, in its successive mysteries, fills up the interval between the rejected Christ's going to heaven, and His returning again in glory.

Many words are not now required for that which is happily familiar to most here. Let me passingly notice a very few particulars. We have here not only our Lord's ministry in the first parable, but in the second parable that which He does by His servants. Then follows the rise of what was great in its littleness till it became little in its greatness in the earth; and the development and spread of doctrine, till the measured space assigned to it is brought under its assimilating influence. It is not here a question of life (as in the seed at first), but a system of christian doctrine; not life germinating and bearing fruit, but mere dogma natural mind which is exposed to it. Thus the great tree and the leavened mass are in fact the two sides of Christendom. Then inside the house we have not only the Lord explaining the parable, the history from first to last of the tares and wheat, the mingling of evil with the good which grace had sown, but more than that, we have the kingdom viewed according to divine thoughts and purposes. First of these comes the treasure hidden in the field, for which the man sells all he had, securing the field for the sake of the treasure. Next is the one pearl of great price, the unity and beauty of that which was so dear to the merchantman. Not merely were there many pieces of value, but one pearl of great price. Finally, we have all wound up, after the going forth of a testimony which was truly universal in its scope, by the judicial severance at the close, when it is not only the good put into vessels, but the bad dealt with by the due instruments of the power of God.

In Matthew 14:1-36 facts are narrated which manifest the great change of dispensation that the Lord, in setting forth the parables we have just noticed, had been preparing them for. The violent man, Herod, guilty of innocent blood, then reigned in the land, in contrast with whom goes Jesus into the wilderness, showing who and what He was the Shepherd of Israel, ready and able to care for the people. The disciples most inadequately perceive His glory; but the Lord acts according to His own mind. After this, dismissing the multitudes, He retires alone, to pray, on a mountain, as the disciples toil over the storm-tossed lake, the wind being contrary. It is a picture of what was about to take place when the Lord Jesus, quitting Israel and the earth, ascends on high, and all assumes another form not the reign upon earth, but intercession in heaven. But at the end, when His disciples are in the extremity of trouble, in the midst of the sea, the Lord walks on the sea toward them, and bids them not fear; for they were troubled and afraid. Peter asks a word from his Master, and leaves the ship to join Him on the water. There will be differences at the close. All will not be the wise that understand, nor those who instruct the mass in righteousness. But every Scripture that treats of that time proves what dread, what anxiety, what dark clouds will be ever and anon. So it was here. Peter goes forth, but losing sight of the Lord in the presence of the troubled waves, and yielding to his ordinary experience, he fears the strong wind, and is only saved by the outstretched hand of Jesus, who rebukes his doubt. Thereon, coming into the ship, the wind ceases, and the Lord exercises His gracious power in beneficent effects around. It was the little foreshadowing of what will be when the Lord has joined the remnant in the last days, and then fills with blessing the land that He touches.

In Matthew 15:1-39 we have another picture, and twofold. Jerusalem's proud, traditional hypocrisy is exposed, and grace fully blesses the tried Gentile. This finds its fitting place, not in Luke, but in Matthew, particularly as the details here (not in Mark, who only gives the general fact) cast great light upon God's dispensational ways. Accordingly, here we have, first, the Lord judging the wrong thoughts of "Scribes and Pharisees which were of Jerusalem." This gives an opportunity to teach what truly defiles not things that go into the man, but those things which, proceeding out of the mouth, come forth from the heart. To eat with unwashed hands defileth not a man. It is the death-blow to human tradition and ordinance in divine things, and in reality depends on the truth of the absolute ruin of man a truth which, as we see, the disciples were very slow to recognize. On the other side of the picture, behold the Lord leading on a soul to draw on divine grace in the most glorious manner. The woman of Canaan, out of the borders of Tyre and Sidon, appeals to Him; a Gentile of most ominous name and belongings a Gentile whose case was desperate; for she appeals on behalf of her daughter, grievously vexed with a devil. What could be said of her intelligence then? Had she not such confusion of thought that, if the Lord had heeded her words, it must have been destruction to her? "Have mercy on me, O Lord, thou Son of David!" she cried; but what had she to do with the Son of David? and what had the Son of David to do with a Canaanite? When He reigns as David's Son, there shall be no more the Canaanite in the house of the Lord of Hosts. Judgment will have early cut them off. But the Lord could not send her away without a blessing, and without a blessing reaching to His own glory. Instead of giving her at once a reply, He leads her on step by step; for so He can stoop. Such is His grace, such His wisdom. The woman at last meets the heart and mind of Jesus in the sense of all her utter nothingness before God; and then grace, which had wrought all up to this, though pent-up, can flow like a river; and the Lord can admire her faith, albeit from Himself, God's free gift.

In the end of this chapter (15) is another miracle of Christ's feeding a vast multitude. It does not seem exactly as a pictorial view of what the Lord was doing, or going to do, but rather the repeated pledge, that they were not to suppose that the evil He had judged in the elders of Jerusalem, or the grace freely going out to the Gentiles, in any way led Him. to forget His ancient people. What special mercy and tenderness, not only in the end, but also in the way the Lord deals with Israel!

In Matthew 16:1-28 we advance a great step, spite (yea, because) of unbelief, deep and manifest, now on every side. The Lord has nothing for them, or for Him, but to go right on to the end. He had brought out the kingdom before in view of that which betrayed to Him the unpardonable blasphemy of the Holy Ghost. The old people and work then closed in principle, and a new work of God in the kingdom of heaven was disclosed. Now He brings out not the kingdom merely, but His Church; and this not merely in view of hopeless unbelief in the mass, but of the confession of His own intrinsic glory as the Son of God by the chosen witness. No sooner had Peter pronounced to Jesus the truth of His person, "Thou art the Christ, the Son of the living God," than Jesus holds the secret no longer. "Upon this rock," says He, "I will build my Church, and the gates of hell shall not prevail against it." He also gives Peter the keys of the kingdom, as we see afterwards. But first appears the new and great fact, that Christ was going to build a new building, His assembly, on the truth and confession of Himself, the Son of God. Doubtless, it was contingent upon the utter ruin of Israel through their unbelief; but the fall of the lesser thing opened the way for the gift of a better glory in answer to Peter's faith in the glory of His person. The Father and the Son have their appropriate part, even as we know from elsewhere the Spirit sent down from heaven in due time was to have His. Had Peter confessed who the Son of man really is? It was the Father's revelation of the Son; flesh and blood had not revealed it to Peter, but, "my Father, which is in heaven." Thereon the Lord also has His word to say, first reminding Peter of his new name suitably to what follows. He was going to build His Church "upon this rock" Himself, the Son of God. Henceforth, too, He forbids the disciples to proclaim Him as the Messiah. That was all over for the moment through Israel's blind sin; He was going to suffer, not yet reign, at Jerusalem. Then, alas! we have in Peter what man is, even after all this. He who had just confessed the glory of the Lord would not hear His Master speaking thus of His going to the cross (by which alone the Church, or even the kingdom, could be established), and sought to swerve Him from it. But the single eye of Jesus at once detects the snare of Satan into which natural thought led, or at least exposed, Peter to fall. And so, as savouring not divine but human things, he is bid to go behind (not from) the Lord as one ashamed of Him. He, on the contrary, insists not only that He was bound for the cross, but that its truth must be made good in any who will come after Him. The glory of Christ's person strengthens us, not only to understand His cross, but to take up ours.

In Matthew 17:1-27 another scene appears, promised in part to some standing there in Matthew 16:28, and connected, though as yet hiddenly, with the cross. It is the glory of Christ; not so much as Son of the living God, but as the exalted Son of man, who once suffered here below. Nevertheless, when there was the display of the glory of the kingdom, the Father's voice proclaimed Him as His own Son, and not merely as the man thus exalted. It was not more truly Christ's kingdom as man than He was God's own Son, His beloved Son, in whom He was well pleased, who was now to be heard, rather than Moses or Elias, who disappear, leaving Jesus alone with the chosen witnesses.

Then the pitiable condition of the disciples at the foot of the hill, where Satan reigned in fallen ruined man, is tested by the fact, that notwithstanding all the glory of Jesus, Son of God and Son of man, the disciples rendered it evident that they knew not how to bring His grace into action for others; yet was it precisely their place and proper function here below. The Lord, however, in the same chapter, shows that it was not a question alone of what was to be done, or to be suffered, or is to be by-and-by, but what He was, and is, and never can but be. This came out most blessedly through the disciples. Peter, the good confessor of chapter 16, cuts but a sorry figure in chapter 17; for when the demand was made upon him as to his Master's paying the tax, surely the Lord, he gave them to know, was much too good a Jew to omit it. But our Lord with dignity demands of Peter, "What thinkest thou, Simon?" He evinces, that at the very time when Peter forgot the vision and the Father's voice, virtually reducing Him to mere man, He was God manifest in the flesh. It is always thus. God proves what He is by the revelation of Jesus. "Of whom do the kings of the earth take custom? of their own children, or of strangers?" Peter answers, "Of strangers." "Then," said the Lord, "are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money. that take and give unto them for me and thee." Is it not most sweet to see, that He who proves His divine glory at once associates us with Himself? Who but God could command not only the waves, but the fish of the sea? As to any one else, even the most liberal gift that ever was given of God to fallen man on earth, to the golden head of the Gentiles, exempted the deep and its untamed inhabitants. IfPsalms 8:1-9; Psalms 8:1-9 goes farther, surely that was for the Son of man, who for the suffering of death was exalted. Yes, it was His to rule and command the sea, even as the land and all that in them is. Neither did He need to wait for His exaltation as man; for He was ever God, and God's Son, who therefore, if one may so say, waits for nothing, for no day of glory. The manner, too, was in itself remarkable. A hook is cast into the sea, and the fish that takes it produces the required money for Peter as for his gracious Master and Lord. A fish was the last being for man to make his banker of; with God all things are possible, who knew how to blend admirably in the same act divine glory, unanswerably vindicated, with the lowliest grace in man. And thus He, whose glory was so forgotten by His disciples Jesus, Himself thinks of that very disciple, and says, "For me and thee."

The next chapter (Matthew 18:1-35) takes up the double thought of the kingdom and the Church, showing the requisite for entrance into the kingdom, and displaying or calling forth divine grace in the most lovely manner, and that in practice. The pattern is the Son of man saving the lost. It is not a question of bringing in law to govern the kingdom or guide the Church. The unparalleled grace of the Saviour must form and fashion the saints henceforth. In the end of the chapter is set forth parabolically the unlimited forgiveness that suits the kingdom; here, I cannot but think, looking onward in strict fulness to the future, but with distinct application to the moral need of the disciples then and always. In the kingdom so much the less sparing is the retribution of those who despise or abuse grace. All turns on that which was suitable to such a God, the giver of His own Son. We need not dwell upon it.

Matthew 19:1-30 brings in another lesson of great weight. Whatever might be the Church or the kingdom, it is precisely when the Lord unfolds His new glory in both the kingdom and the Church that He maintains the proprieties of nature in their rights and integrity. There is no greater mistake than to suppose, because there is the richest development of God's grace in new things, that He abandons or weakens natural relationships and authority in their place. This, I believe, is a great lesson, and too often forgotten. Observe that it is at this point the chapter begins with vindicating the sanctity of marriage. No doubt it is a tie of nature for this life only. None the less does the Lord uphold it, purged of what accretions had come in to obscure its original and proper character. Thus the fresh revelations of grace in no way detract from that which God had of old established in nature; but, contrariwise, only impart a new and greater force in asserting the real value and wisdom of God's way even in these least things. A similar principle applies to the little children, who are next introduced; and the same thing is true substantially of natural or moral character here below. Parents, and the disciples, like the Pharisees, were shown that grace, just because it is the expression of what God is to a ruined world, takes notice of what man in his own imaginary dignity might count altogether petty. With God, as nothing is impossible, so no one, small or great, is despised: all is seen and put in its just place; and grace, which rebukes creature pride, can afford to deal divinely with the smallest as with the greatest.

If there be a privilege more manifest than another which has dawned on us, it is what we have found by and in Jesus, that now we can say nothing is too great for us, nothing too little for God. There is room also for the most thorough self-abnegation. Grace forms the hearts of those that understand it, according to the great manifestation of what God is, and what man is, too, given us in the person of Christ. In the reception of the little children this is plain; it is not so generally seen in what follows. The rich young ruler was not converted: far from being so, he could not stand the test applied by Christ out of His own love, and, as we are told, "went away sorrowful." He was ignorant of himself, because ignorant of God, and imagined that it was only a question of man's doing good for God. In this he had laboured, as he said, from his youth up: "What lack I yet?" There was the consciousness of good unattained, a void for which he appeals to Jesus that it might be filled up. To lose all for heavenly treasure, to come and follow the despised Nazarene here below what was it to compare with that which had brought Jesus to earth? but it was far too much for the young man. It was the creature doing his best, yet proving that he loved the creature more than the Creator. Jesus, nevertheless, owned all that could be owned in him. After this, in the chapter we have the positive hindrance asserted of what man counts good. "Verily, I say unto you, That a rich man shall hardly enter into the kingdom of heaven." This made it to be plainly and only a difficulty for God to solve. Then comes the boast of Peter, though for others as well as himself. The Lord, while thoroughly proving that He forgot nothing, owned everything that was of grace in Peter or the rest, while opening the same door to "every one" who forsakes nature for His name's sake, solemnly adds, "But many that are first shall be last; and the last shall be first." Thus the point that meets us in the conclusion of the chapter is, that while every character, every measure of giving up for His name's sake, will meet with the most worthy recompence and result, man can as little judge of this as he can accomplish salvation. Changes, to us inexplicable, occur: many first last, and last first.

The point in the beginning of the next chapter (Matthew 20:1-34) is not reward, but the right and title of God Himself to act according to His goodness. He is not going to lower Himself to a human measure. Not only shall the Judge of all the earth do right, but what will not He do who gives all good? "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. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard . . . . . And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny." He maintains His sovereign title to do good, to do as He will with His own. The first of these lessons is, "Many first shall be last, and last first." (Matthew 19:30.) It is clearly the failure of nature, the reversal of what might be expected. The second is, "So the last shall be first, and the first last; for many are called, but few are chosen." It is the power of grace. God's delight is to pick out the hindmost for the first place, to the disparagement of the foremost in their own strength.

Lastly, we have the Lord rebuking the ambition not only of the sons of Zebedee, but in truth also of the ten; for why was there such warmth of indignation against the two brethren? why not sorrow and shame that they should have so little understood their Master's mind? How often the heart shows itself, not merely by what we ask, but by the uncalled-for feelings we display against other people and their faults! The fact is, in judging others we judge ourselves.

Here I close tonight. It brings me to the real crisis; that is, the final presentation of our lord to Jerusalem. I have endeavoured, though, of course, cursorily, and I feel most imperfectly, to give thus far Matthew's sketch of the Saviour as the Holy Ghost enabled him to execute it. In the next discourse we may hope to have the rest of his gospel.