Verse-by-Verse Bible Commentary
Matthew 20:28

Clarke's Commentary

Verse Matthew 20:28. A ransom for many. — αυτρον αντι πολλων, or a ransom instead of many, - one ransom, or atonement, instead of the many prescribed in the Jewish law. Mr. Wakefield contends for the above translation, and with considerable show of reason and probability.

The word λυτρον is used by the Septuagint for the Hebrew פדיו, pidion, the ransom paid for a man's life: see Exodus 21:30; Numbers 3:49-51; and λυτρα is used Numbers 35:31, where a satisfaction (Hebrew כפר copher, an atonement) for the life of a murderer is refused. The original word is used by Lucian in exactly the same sense, who represents Ganymede promising to sacrifice a ram to Jupiter, λυτρον υπερ εμου, as a ransom for himself, provided he would dismiss him.

The whole Gentile world, as well as the Jews, believed in vicarious sacrifices. Virgil, AEn. v. 85, has nearly the same words as those in the text. "UNUM PRO MULTIS dabitur CAPUT," - One man must be given for many. Jesus Christ laid down his life as a ransom for the lives and souls of the children of men. In the Codex Bezae, and in most of the Itala, the Saxon, and one of the Syriac, Hilary, Leo Magnus, and Juvencus, the following remarkable addition is found; "But seek ye to increase from a little, and to be lessened from that which is great. Moreover, when ye enter into a house, and are invited to sup, do not recline in the most eminent places, lest a more honourable than thou come after, and he who invited thee to supper come up to thee and say, Get down yet lower; and thou be put to confusion. But if thou sit down in the lowest place, and one inferior to thee come after, he who invited thee to supper will say unto thee, Go and sit higher: now this will be advantageous to thee." This is the largest addition found in any of the MSS., and contains not less than sixty words In the original, and eighty-three in the Anglo-Saxon. It may be necessary to remark, that Mr. Marshall, in his edition of the Gothic and Saxon Gospels, does not insert these words in the text, but gives them, p. 496 of his observations. This addition is at least as ancient as the fourth century, for it is quoted by Hilary, who did not die till about A. D. 367.

Bridgeway Bible Commentary

112. The request of James and John (Matthew 20:17-28; Mark 10:32-45; Luke 18:31-34)

As Jesus journeyed towards Jerusalem, he again spoke of his coming death and resurrection, but again his disciples misunderstood. They were still thinking mainly of an earthly kingdom of political power (Matthew 20:17-19; Mark 10:32-34).

James and John therefore came to Jesus with a request that they might have the top positions in the kingdom (Matthew 20:20-21; Mark 10:35-37). Jesus, by using the words ‘cup’ and ‘baptism’ as symbols of his suffering and death, showed them that he had to suffer and die before he could enjoy the triumph and glory of his kingdom. They still did not understand, and boldly stated that they were prepared to suffer with him. Jesus replied that they would indeed suffer for his sake (cf. Acts 12:2; Revelation 1:9), but their position in the kingdom was dependent on the Father alone. And he showed no favouritism (Matthew 20:22-23; Mark 10:38-40).

In wanting to be ahead of the other apostles, James and John probably had Peter particularly in mind, but all the other apostles were angry when they discovered what had happened. Jesus then repeated and expanded teaching he had given earlier about the difference between worldly and spiritual greatness (cf. Mark 9:33-35). In the kingdoms of the world people compete with each other to achieve power, but in the kingdom of God true greatness comes from humble and willing service. The perfect example is Jesus himself, who at that time was about to lay down his life so that people in bondage to sin might be set free (Matthew 20:24-28; Mark 10:41-45).

Coffman's Commentaries on the Bible

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

It is strange that the disciples did not see that quality in Jesus, or, seeing it, seemed incapable of imitating it. His humility, meekness, and utter disregard of worldly ambition did not evoke any similar attitude on the part of the Twelve. The reason appears to be in this very text. They were still sold under sin. The great ransom for man's salvation had not yet been paid. True, the Holy Sacrifice was even then preparing to go up to Jerusalem and offer himself for the sins of all mankind, and thus to redeem them from the power of the evil one; but meanwhile the debt for sin remained undischarged, and Satan was doubling and redoubling his efforts to thwart God's holy purpose.

A ransom for many! "Who gave himself a RANSOM for all" (1 Timothy 2:6). "God sent … his Son to be the PROPITIATION for our sins" (1 John 2:1-2). "Ye were REDEEMED with precious blood, as of a lamb without blemish and without spot, even the blood of Christ" (1 Peter 1:19). "For ye were BOUGHT with a price" (1 Corinthians 6:20). Ah, how wonderful is the thought that Christ ransoms from sin! In the terrible night of this world's darkness and despair, how grandly do these glorious words go marching in the gloom of human wretchedness and sin — "ransomed, redeemed, propitiated, bought with a price!"

Barnes' Notes on the Whole Bible

See also Mark 10:35-45.

Matthew 20:20

Then came to him give mother of Zebedee’s children ... - This was probably Salome, Mark 15:40; Mark 16:1.

With her sons - The names of these sons were James and John, Mark 10:35

Mark says they came and made the request. That is, they made it, as appears from Matthew, through the medium of their mother; they requested her to ask it for them. It is not improbable that she was an ambitious woman, and was desirous to see her sons honored.

Worshipping him - Showing him respect; respectfully saluting him. In the original, kneeling. See the notes at Matthew 8:2.

Matthew 20:21

Grant that these my two sons may sit ... - They were still looking for a temporal kingdom.

They expected that he would reign on the earth with great pomp and glory. They anticipated that he would conquer as a prince and a warrior. They wished to be distinguished in the day of his triumph. To sit on the right and left hand of a prince was a token of confidence, and the highest honor granted to his friends, 1 Kings 2:19; Psalms 110:1; 1 Samuel 20:25. The disciples, here, had no reference to the kingdom of heaven, but only to the kingdom which they supposed he was about to set up on the earth.

Matthew 20:22

Ye know not what ye ask - You do not know the nature of your request, nor what would be involved in it.

You suppose that it would be attended only with honor and happiness if the request was granted, whereas it would require much suffering and trial.

Are ye able to drink of the cup ... - To drink of a cup, in the Scriptures, often signifies to be afflicted, or to be punished, Matthew 26:39; Isaiah 51:17, Isaiah 51:22; Psalms 73:10; Psalms 75:8; Jeremiah 25:15; Revelation 16:9. The figure is taken from a feast, where the master of a feast extends a cup to those present. Thus God is represented as extending to his Son a cup filled with a bitter mixture - one causing deep sufferings, John 18:11. This was the cup to which he referred.

The baptism that I am baptized with - This is evidently a phrase denoting the same thing. Are ye able to suffer with me - to endure the trials and pains which shall come upon you and me in endeavoring to build up my kingdom? Are you able to bear it when sorrows shall cover you like water, and you shall be sunk beneath calamities as floods, in the work of religion? Afflictions are often expressed by being sunk in the floods and plunged in deep waters, Psalms 69:2; Isaiah 43:2; Psalms 124:4-5; Lamentations 3:54.

Matthew 20:23

Ye shall indeed drink of my cup ... - You will follow me, and you will partake of my afflictions, and will suffer as I shall.

This was fulfilled. James was slain with the sword by Herod, Acts 12:2. John lived many years; but he attended the Saviour through his sufferings, and was himself banished to Patmos, a solitary island, for the testimony of Jesus Christ - a companion of others in tribulation, Revelation 1:9.

Is not mine to give ... - The translation of this place evidently does not express the sense of the original. The translation expresses the idea that Jesus has nothing to do in bestowing rewards on his followers. This is at variance with the uniform testimony of the Scriptures, Matthew 25:31-40; John 5:22-30. The correct translation of the passage would be, “To sit on my right hand and on my left is not mine to give, except to those for whom it is prepared by my Father.” The passage thus declares that Christ would give rewards to his followers, but only to such as should be entitled to them according to the purpose of his Father. Much as he might be attached to these two disciples, yet he could not bestow any such signal favors on them out of the regular course of things. Rewards were prepared for his followers, and in due time they should be bestowed. He would bestow them according as they had been provided from eternity by God the Father, Matthew 25:34. The correct sense is seen by leaving out that part of the verse in italics, and this is one of the places in the Bible where the sense has been obscured by the introduction of words which have nothing to correspond with them in the original. See a similar instance in 1 John 2:23.

Matthew 20:24

The ten heard it - That is, the ten other apostles.

They were moved with indignation - They were offended at their ambition, and at their desire to be exalted above their brethren.

The word “it” refers not to what Jesus said, but to their request. When the ten heard the request which they had made they were indignant.

Matthew 20:25-27

But Jesus called them unto him - That is, he called all the apostles to him, and stated the principles on which they were to act.

The princes of the Gentiles exercise dominion over them - That is, over their subjects. “You know that such honors are customary among nations. The kings of the earth raise their favorites to posts of trust and power they give authority to some over others; but my kingdom is established in a different manner. All are to be on a level. The rich, the poor, the learned, the unlearned, the bond, the free, are to be equal. He will be the most distinguished that shows most humility, the deepest sense of his unworthiness, and the most earnest desire to promote the welfare of his brethren.”

Gentiles - All who were not Jews - used here to denote the manner in which human governments are constituted.

Minister - A servant. The original word is deacon - a word meaning a servant of any kind; one especially who served at the table, and, in the New Testament, one who serves the church, Acts 6:1-4; 1 Timothy 3:8. Preachers of the gospel are called minister’s because they are the servants of God and of the church 1Co 3:5; 1 Corinthians 4:1; 2Co 3:6; 2 Corinthians 6:4; Ephesians 4:12; an office, therefore, which forbids them to lord it over God’s heritage, which is the very opposite of a station of superiority, and which demands the very lowest degree of humility.

Matthew 20:28

Even as the Son of man ... - See the notes at Matthew 8:20. Jesus points them to his own example. He was in the form of God in heaven, Philippians 2:6. He came to people in the form of a servant, Philippians 2:7. He came not with pomp and glory, but as a man in humble life; and since he came he had not required them to minister to him. “He labored for them.” He strove to do them good. He provided for their needs; fared as poorly as they did; went before them in dangers and sufferings; practiced self-denial on their account, and for them was about to lay down his life. See John 13:4-5.

To give his life a ransom for many - The word “ransom” means literally a price paid for the redemption of captives. In war, when prisoners are taken by an enemy, the money demanded for their release is called a ransom; that is, it is the means by which they are set at liberty. So anything that releases anyone from a state of punishment, or suffering, or sin, is called a ransom. People are by nature captives to sin. They are sold under it. They are under condemnation, Ephesians 2:3; Romans 3:9-20, Romans 3:23; 1 John 5:19. They are under a curse, Galatians 3:10. They are in love with sin They are under its withering dominion, and are exposed to death eternal, Ezekiel 18:4; Psalms 9:17; Psalms 11:6; Psalms 68:2; Psalms 139:19; Matthew 25:46; Romans 2:6-9. They must have perished unless there had been some way by which they could he rescued. This was done by the death of Jesus - by giving his life a ransom. The meaning is, that he died in the place of sinners, and that God was willing to accept the pains of his death in the place of the eternal suffering of the redeemed. The reasons why such a ransom was necessary are:

1.That God had declared that the sinner shall die; that is, that he would punish, or show his hatred to, all sin.

2.That all people had sinned, and, if justice was to take its regular course, all must perish.

3.That man could make no atonement for his own sins. All that he could do, were he holy, would be only to do his duty, and would make no amends for the past. Repentance and future obedience would not blot away one sin.

1. No man was pure, and no angel could make atonement. God was pleased, therefore, to appoint his only-begotten Son to make such a ransom. See John 3:16; 1 John 4:10; 1 Peter 1:18-19; Revelation 13:8; John 1:29; Ephesians 5:2; Hebrews 8:2-7; Isaiah 53:1-12; This is commonly called the atonement. See the notes at Romans 5:2.

For many - See also Matthew 26:28; Joh 10:15; 1 Timothy 2:6; 1Jo 2:2; 2 Corinthians 5:14-15; Hebrews 2:9.

Calvin's Commentary on the Bible

28.As the Son of man Christ confirms the preceding doctrine by his own example; for he voluntarily took upon himself the form of a servant, and emptied himself, as Paul also informs us, (Philippians 2:7.) To prove more clearly how far he was from indulging in lofty views, he reminds them of his death. “Because I have chosen you to the honor of being near me, you are seized by a wicked ambition to reign. But I — by whose example you ought to regulate your life — came not to exalt myself, or to claim any royal dignity. On the contrary, I took upon me, along with the mean and despised form of the flesh, the ignominy of the cross. If it be objected, that Christ was:

exalted by the Father, in order that every knee might bow to him,
(Philippians 2:9,)

it is easy to reply, that what he now says refers to the period of his humiliation. Accordingly, Luke adds, that he lived among them, as if he were a servant: not that in appearance, or in name, or in reality, he was inferior to them, (for he always wished to be acknowledged as their Master and Lord,) but because from the heavenly glory he descended to such meekness, that he submitted to bear their infirmities. Besides, it ought to be remembered that a comparison is here made between the greater and the less, as in that passage,

If I, who am your Master and Lord, have washed your feet, much more ought you to perform this service to one another,
(John 13:14.)

And to give his life a ransom for many. Christ mentioned his death, as we have said, in order to withdraw his disciples from the foolish imagination of an earthly kingdom. But it is a just and appropriate statement of its power and results, when he declares that his life is the price of our redemption; whence it follows, that we obtain an undeserved reconciliation with God, the price of which is to be found nowhere else than in the death of Christ. Wherefore, this single word overturns all the idle talk of the Papists about their abominable satisfactions Again, while Christ has purchased us by his death to be his property, this submission, of which he speaks, is so far from diminishing his boundless glory, that it greatly increases its splendor. The word many ( πολλῶν) is not put definitely for a fixed number, but for a large number; for he contrasts himself with all others. ⁽⁶⁶⁷⁾ And in this sense it is used in Romans 5:15, where Paul does not speak of any part of men, but embraces the whole human race.

(667) “Il prend PLUSIEURS, non pas pour quelque certain nombre, mais pour les autres: car il fait une comparaison de sa personne a tout le reste des hommes;” — “He takes MANY, not for any fixed number, but for the others; for he makes a comparison of his person with all the rest of men.”

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

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

Even as the Son of man came not to be ministered unto, but to minister: There exists no more beautiful description of our Lord’s ministry than this one. Although as a King, Jesus deserves to be served, He chooses to serve. With profound love, He gives up His own life so others might gain theirs. With His blood, Jesus pays the ransom of those bound by sin (1 Peter 1:18-19; Romans 3:24-26).

and to give his life a ransom: The word "ransom" (lutron) is a common term referring to the price paid for a slave who is then set free by his new master. What a wonderful thought that Jesus ransoms us from Satan so that we might be free from sin. Here we find another divine paradox: Jesus frees us from sin so that we might become the servants of righteousness (Romans 6:18). One might ask, "If we are truly ransomed, how then are we obliged to serve again?" But this question overlooks the natural response of the one so purchased under God’s divine scheme of redemption. Once freed, we owe our life, liberty, and new happiness to Jesus Christ. Since we own nothing yet owe everything and since we cannot repay our debt of gratitude, the only legitimate expression at our disposal is personal service. Having been bought at a price, we serve willingly and joyfully.

for many: The word "for" in the Greek is anti and denotes an exchange or substitution. In other words, Jesus exchanged His life for many. He took the punishment we deserve (Romans 5:8). In potential, the "many" of Jesus’ statement means "all" because He died for the whole world (1 Timothy 2:6; 1 John 2:2; 1 John 3:16). In actuality, however, the "many" ends up being only a "few," for Jesus says, "…few there be that find it" (7:14). This situation occurs not because God prefers it, but rather because the masses refuse to obey the Master (2 Peter 3:9; Hebrews 5:9).

Dr. Constable's Expository Notes

5. Instruction about serving 20:20-28 (cf. Mark 10:35-45)

This pericope shows that the disciples did not understand what Jesus had said (cf. Luke 18:34).

"Despite Jesus’ repeated predictions of his passion, two disciples and their mother are still thinking about privilege, status, and power." [Note: Carson, "Matthew," p. 430.]

"The natural human concern with status and importance is clearly one of the most fundamental instincts which must be unlearned by those who belong to God’s kingdom." [Note: France, The Gospel . . ., p. 755.]

Dr. Constable's Expository Notes

Jesus presented Himself, the Son of Man, as the supreme example of a slave of others. He would even lay down His life in the service of others, not just to help them but in their place (cf. Isaiah 53). As Messiah, Jesus had every right to expect service from others, but instead He served others.

"To be great is to be the servant (diakonos) of many; to be first is to be the bond-servant (doulos) of many; to be supreme is to give one’s life for many." [Note: Plummer, p. 280.]

The Greek word lytron ("ransom") was a term used frequently in non-biblical Greek to describe the purchase price for freeing a slave. [Note: Deissmann, pp. 331-32; A.T. Robertson, Word Pictures in the New Testament, 1:163.] This word connotes a purchase price whenever it occurs in the New Testament. [Note: Leon Morris, The Apostolic Preaching of the Cross, pp. 29-38.] "For" (Gr. anti) indicates the substitute nature of Jesus’ death. [Note: Robertson, A Grammar . . ., p. 573.] The "many" for whom He would die could be the elect or all mankind (cf. Isa_52:13 to Isa_53:12).

"A theology of ’limited atonement’ is far from the intention of the passage and would be anachronistic in this context." [Note: France, The Gospel . . ., p. 763.]

Other passages seem to favor the interpretation that by His death Jesus made all people savable. However only the elect experience salvation and enter the kingdom (e.g., John 3:16; Ephesians 1:4-7). Only one would die, but many would profit from His death. This is one of the great Christological and soteriological verses in the Bible. It is also the first time that Jesus explained the reason He would die to His disciples.

"The implication of the cumulative evidence is that Jesus explicitly referred to himself as Isaiah’s Suffering Servant . . . and interpreted his own death in that light . . ." [Note: Carson, "Matthew," p. 434.]

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)

Gill's Exposition of the Whole Bible

Even as the son of man,.... Meaning himself, the seed of the woman, the son of Abraham, and of David, according to the flesh; and whom he proposes as an example of humility, and as an argument to draw them off from their ambitious views of worldly grandeur, and from all thoughts of the Messiah's setting up a temporal kingdom; since he

came not to be ministered unto by others; to be attended on in pomp and state, to have a numerous retinue about him, waiting upon him, and ministering to him; as is the case of the princes, and great men of the world; though he is Lord of all, and King of kings;

but to minister; in the form of a servant unto others, going about from place to place to do good, both to the bodies and souls of men: he "came" forth from his Father, down from heaven, into this world, by his assumption of human nature, to "minister" in the prophetic office, by preaching the Gospel, and working miracles, in confirmation of it; and in the priestly office, one branch of which is expressed in the next clause,

and to give his life a ransom for many: what he came to give was his life, which was his own, and than which nothing is more dear and precious: besides, his life was an uncommon one, being not only so useful to men, and entirely free from sin in itself, but was the life of the man Jesus, who is in union with the Son of God: this he came to "give", and did give into the hands of men, to the justice of God, and death itself; which giving, supposes it to be his own, and at his own disposal; was not forfeited by any act of his, nor was it forced from him, but freely laid down by him; and that as a "ransom", or redemption price for his people, to deliver them from the evil of sin, the bondage of Satan, the curses of a righteous law, from eternal death, and future wrath, and, in short, from all their enemies: which ransom price was paid "for" them in their room and stead, by Christ, as their substitute; who put himself in their legal place, and laid himself under obligation to pay their debts, and clear their scores, and redeem them from all their iniquities, and the evil consequences of them: and this he did "for many"; for as many as were ordained to eternal life; for as many as the Father gave unto him; for many out of every kindred, tongue, and people, and nation; but not for every individual of human nature; for many are not all.

Henry's Complete Commentary on the Bible

Ambition Corrected.

      20 Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him.   21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom.   22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.   23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.   24 And when the ten heard it, they were moved with indignation against the two brethren.   25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.   26 But it shall not be so among you: but whosoever will be great among you, let him be your minister;   27 And whosoever will be chief among you, let him be your servant:   28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

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

      I. Here is the ambitious address they made to Christ--that they might sit, the one on his right hand, and the other on his left, in his kingdom, Matthew 20:20; Matthew 20:21. It was a great degree of faith, that they were confident of his kingdom, though now he appeared in meanness; but a great degree of ignorance, that they still expected a temporal kingdom, with worldly pomp and power, when Christ had so often told them of sufferings and self-denial. In this they expected to be grandees. They ask not for employment in this kingdom, but for honour only; and no place would serve them in this imaginary kingdom, but the highest, next to Christ, and above every body else. It is probable that the last word in Christ's foregoing discourse gave occasion to this request, that the third day he should rise again. They concluded that his resurrection would be his entrance upon his kingdom, and therefore were resolved to put in betimes for the best place; nor would they lose it for want of speaking early. What Christ said to comfort them, they thus abused, and were puffed up with. Some cannot bear comforts, but they turn them to a wrong purpose; as sweetmeats in a foul stomach produce bile. Now observe,

      1. There was policy in the management of this address, that they put their mother on to present it, that it might be looked upon as her request, and not theirs. Though proud people think well of themselves, they would not be thought to do so, and therefore affect nothing more than a show of humility (Colossians 2:18), and others must be put on to court that honour for them, which they are ashamed to court for themselves. The mother of James and John was Salome, as appears by comparing Matthew 27:61; Mark 15:40. Some think she was daughter of Cleophas or Alpheus, and sister or cousin german to Mary the mother of our Lord. She was one of those women that attended Christ, and ministered to him; and they thought she had such an interest in him, that he could deny her nothing, and therefore they made her their advocate. Thus when Adonijah had reasonable request to make to Solomon, he put Bathsheba on to speak for him. It was their mother's weakness thus to become that tool of their ambition, which she should have given a check to. Those that are wise and good, would not be seen in an ill-favoured thing. In gracious requests, we should learn this wisdom, to desire the prayers of those that have an interest at the throne of grace; we should beg of our praying friends to pray for us, and reckon it a real kindness.

      It was likewise policy to ask first for a general grant, that he would do a certain thing for them, not in faith, but in presumption, upon that general promise; Ask, and it shall be given you; in which is implied this qualification of our request, that it be according to the revealed will of God, otherwise we ask and have not, if we ask to consume it upon our lusts,James 4:3.

      2. There was pride at the bottom of it, a proud conceit of their own merit, a proud contempt of their brethren, and a proud desire of honour and preferment; pride is a sin that most easily besets us, and which it is hard to get clear of. It is a holy ambition to strive to excel others in grace and holiness; but it is a sinful ambition to covet to exceed others in pomp and grandeur. Seekest thou great things for thyself, when thou hast just now heard of thy Master's being mocked, and scourged, and crucified? For shame! Seek them not,Jeremiah 45:5.

      II. Christ's answer to this address (Matthew 20:22; Matthew 20:23), directed not to the mother, but to the sons that set her on. Though others be our mouth in prayer, the answer will be given to us according as we stand effected. Christ's answer is very mild; they were overtaken in the fault of ambition, but Christ restored them with the spirit of meekness. Observe,

      1. How he reproved the ignorance and error of their petition; Ye know not what ye ask. (1.) They were much in the dark concerning the kingdom they had their eye upon; they dreamed of a temporal kingdom, whereas Christ's kingdom is not of this world. They knew not what it was to sit on his right hand, and on his left; they talked of it as blind men do of colours. Our apprehensions of that glory which is yet to be revealed, are like the apprehensions which a child has of the preferments of grown men. If at length, through grace, we arrive at perfection, we shall then put away such childish fancies: when we come to see face to face, we shall know what we enjoy; but now, alas, we know not what we ask; we can but ask for the good as it lies in the promise, Titus 1:2. What it will be in the performance, eye has not seen, nor ear heard. (2.) They were much in the dark concerning the way to that kingdom. They know not what they ask, who ask for the end, but overlook the means, and so put asunder what God has joined together. The disciples thought, when they had left what little all they had for Christ, and had gone about the country awhile preaching the gospel of the kingdom, all their service and sufferings were over, and it was now time to ask, What shall we have? As if nothing were now to be looked for but crowns and garlands; whereas there were far greater hardships and difficulties before them than they had yet met with. They imagined their warfare was accomplished when it was scarcely begun, and they had yet but run with the footmen. They dream of being in Canaan presently, and consider not what they shall do in the swellings of Jordan. Note, [1.] We are all apt, when we are but girding on the harness, to boast as though we had put it off. [2.] We know not what we ask, when we ask for the glory of wearing the crown, and ask not for grace to bear the cross in our way to it.

      2. How he repressed the vanity and ambition of their request. They were pleasing themselves with the fancy of sitting on his right hand, and on his left, in great state; now, to check this, he leads them to the thoughts of their sufferings, and leaves them in the dark about their glory.

      (1.) He leads them to the thoughts of their sufferings, which they were not so mindful of as they ought to have been. They looked so earnestly upon the crown, the prize, that they were ready to plunge headlong and unprepared into the foul way that led to it; and therefore he thinks it necessary to put them in mind of the hardships that were before them, that they might be no surprise or terror to them.

      Observe, [1.] How fairly he puts the matter to them, concerning these difficulties (Matthew 20:22; Matthew 20:22); "You would stand candidates for the first post of honour in the kingdom; but are you able to drink of the cup that I shall drink of? You talk of what great things you must have when you have done your work; but are you able to hold out to the end of it?" Put the matter seriously to yourselves. These same two disciples once knew not what manner of spirit they were of, when they were disturbed with anger, Luke 9:55; and now they were not aware what was amiss in their spirits when they were lifted up with ambition. Christ sees that pride in us which we discern not in ourselves.

      Note, First, That to suffer for Christ is to drink of a cup, and to be baptized with a baptism. In this description of sufferings, 1. It is true, that affliction doth abound. It is supposed to be a bitter cup, that is drunk of, wormwood and gall, those waters of a full cup, that are wrung out to God's people (Psalms 43:10); a cup of trembling indeed, but not of fire and brimstone, the portion of the cup of wicked men, Psalms 11:6. It is supposed to be a baptism, a washing with the waters of affliction; some are dipped in them; the waters compass them about even to the soul (Jonah 2:5); others have but a sprinkling of them; both are baptism, some are overwhelmed in them, as in a deluge, others ill wet, as in a sharp shower. But, 2. Even in this, consolation doth more abound. It is but a cup, not an ocean; it is but a draught, bitter perhaps, but we shall see the bottom of it; it is a cup in the hand of a Father (John 18:11); and it is full of mixture, Psalms 75:8. It is but a baptism; if dipped, that is the worst of it, not drowned; perplexed, but not in despair. Baptism is an ordinance by which we join ourselves to the Lord in covenant and communion; and so is suffering for Christ, Ezekiel 20:37; Isaiah 48:10. Baptism is "an outward and visible sign of an inward and spiritual grace;" and so is suffering for Christ, for unto us it is given,Philippians 1:29.

      Secondly, It is to drink of the same cup that Christ drank of, and to be baptized with the same baptism that he was baptized with. Christ is beforehand with us in suffering, and in that as in other things left us an example. 1. It bespeaks the condescension of a suffering Christ, that he would drink of such a cup (John 18:11), nay, and such a brook (Psalms 110:7), and drink so deep, and yet so cheerfully; that he would be baptized with such a baptism, and was so forward to it, Luke 12:50. It was much that he would be baptized with water as a common sinner, much more with blood as an uncommon malefactor. But in all this he was made in the likeness of sinful flesh, and was made sin for us. 2. It bespeaks the consolation of suffering Christians, that they do but pledge Christ in the bitter cup, are partakers of his sufferings, and fill up that which is behind of them; we must therefore arm ourselves with the same mind, and go to him without the camp.

      Thirdly, It is good for us to be often putting it to ourselves, whether we are able to drink of this cup, and to be baptized with this baptism. We must expect suffering, and not look upon it as a hard thing to suffer well and as becomes us. Are we able to suffer cheerfully, and in the worst of times still to hold fast our integrity? What can we afford to part with for Christ? How far will we give him credit? Could I find in my heart to drink of a bitter cup, and to be baptized with a bloody baptism, rather than let go my hold of Christ? The truth is, Religion, if it be worth any thing, is worth every thing; but it is worth little, if it be not worth suffering for. Now let us sit down, and count the cost of dying for Christ rather than denying him, and ask, Can we take him upon these terms?

      [2.] See how boldly they engage for themselves; they said, We are able, in hopes of sitting on his right hand, and on his left; but at the same time they fondly hoped that they should never be tried. As before they knew not what they asked, so now they knew not what they answered. We are able; they would have done well to put in, "Lord, by thy strength, and in thy grace, we are able, otherwise we are not." But the same that was Peter's temptation, to be confident of his own sufficiency, and presume upon his own strength, was here the temptation of James and John; and it is a sin we are all prone to. They knew not what Christ's cup was, nor what his baptism, and therefore they were thus bold in promising for themselves. But those are commonly most confident, that are least acquainted with the cross.

      [3.] See how plainly and positively their sufferings are here foretold (Matthew 20:23; Matthew 20:23); Ye shall drink of my cup. Sufferings foreseen will be the more easily borne, especially if looked upon under a right notion, as drinking of his cup, and being baptized with his baptism. Christ began in suffering for us, and expects we should pledge him in suffering for him. Christ will have us know the worst, that we may make the best of our way to heaven; Ye shall drink; that is, ye shall suffer. James drank the bloody cup first of all the apostles, Acts 12:2. John, though at last he died in his bed, if we may credit the ecclesiastical historians, yet often drank of this bitter cup, as when he was banished into the isle of Patmos (Revelation 1:9), and when (as they say) at Ephesus he was put into a caldron of boiling oil, but was miraculously preserved. He was, as the rest of the apostles, in deaths often. He took the cup, offered himself to the baptism, and it was accepted.

      (2.) He leaves them in the dark about the degrees of their glory. To carry them cheerfully through their sufferings, it was enough to be assured that they should have a place in his kingdom. The lowest seat in heaven is an abundant recompence for the greatest sufferings on earth. But as to the preferments there, it was not fit there should be any intimation given for whom they were intended; for the infirmity of their present state could not bear such a discovery with any evenness; "To sit on my right hand and on my left is not mine to give, and therefore it is not for you to ask it or to know it; but it shall be given to them for whom it is prepared of my Father." Note, [1.] It is very probable that there are degrees of glory in heaven; for our Saviour seems to allow that there are some that shall sit on his right hand and on his left, in the highest places. [2.] As the future glory itself, so the degrees of it, are purposed and prepared in the eternal counsel of God; as the common salvation, so the more peculiar honours, are appointed, the whole affair is long since settled, and there is a certain measure of the stature, both in grace and glory, Ephesians 4:13. [3.] Christ, in dispensing the fruits of his own purchase, goes exactly by the measures of his Father's purpose; It is not mine to give, save to them (so it may be read) for whom it is prepared. Christ has the sole power of giving eternal life, but then it is to as many as were given him,John 17:2. It is not mine to give, that is, to promise now; that matter is already settled and concerted, and the Father and Son understand one another perfectly well in this matter. "It is not mine to give to those that seek and are ambitious of it, but to those that by great humility and self-denial are prepared for it."

      III. Here are the reproof and instruction which Christ gave to the other ten disciples for their displeasure at the request of James and John. He had much to bear with in them all, they were so weak in knowledge and grace, yet he bore their manners.

      1. The fret that the ten disciples were in (Matthew 20:24; Matthew 20:24). They were moved with indignation against the two brethren; not because they were desirous to be preferred, which was their sin, and for which Christ was displeased with them, but because they were desirous to be preferred before them, which was a reflection upon them. Many seem to have indignation at sin; but it is not because it is sin, but because it touches them. They will inform against a man that swears; but it is only if he swear at them, and affront them, not because he dishonours God. These disciples were angry at their brethren's ambition, though they themselves, bay because they themselves, were as ambitious. Note, It is common for people to be angry at those sins in others which they allow of and indulge in themselves. Those that are proud and covetous themselves do not care to see others so. Nothing makes more mischief among brethren, or is the cause of more indignation and contention, than ambition, and desire of greatness. We never find Christ's disciples quarreling, but something of this was at the bottom of it.

      2. The check that Christ gave them, which was very gentle, rather by way of instruction what they should be, than by way of reprehension for what they were. He had reproved this very sin before (Matthew 18:3; Matthew 18:3), and told them they must be humble as little children; yet they relapsed into it, and yet he reproved them for it thus mildly.

      He called them unto him, which intimates great tenderness and familiarity. He did not, in anger, bid them get out of his presence, but called them, in love, to come into his presence: for therefore he is fit to teach, and we are invited to learn of him, because he is meek and lowly in heart. What he had to say concerned both the two disciples and the ten, and therefore he will have them all together. And he tells them, that, whereas they were asking which of them should have dominion a temporal kingdom, there was really no such dominion reserved for any of them. For,

      (1.) They must not be like the princes of the Gentiles. Christ's disciples must not be like Gentiles, no not like princes of the Gentiles. Principality doth no more become ministers than Gentilism doth Christians.

      Observe, [1.] What is the way of the princes of the Gentiles (Matthew 20:25; Matthew 20:25); to exercise dominion and authority over their subjects, and (if they can but win the upper hand with a strong hand) over one another too. That which bears them up in it is, that they are great, and great men think they may do any thing. Dominion and authority are the great things which the princes of the Gentiles pursue, and pride themselves in; they would bear sway, would carry all before them, have every body truckle to them, and every sheaf bow to theirs. They would have it cried before them, Bow the knee; like Nebuchadnezzar, who slew, and kept alive, at pleasure.

      [2.] What is the will of Christ concerning his apostles and ministers, in this matter.

      First, "It shall not be so among you. The constitution of the spiritual kingdom is quite different from this. You are to teach the subjects of this kingdom, to instruct and beseech them, to counsel and comfort them, to take pains with them, and suffer with them, not to exercise dominion or authority over them; you are not to lord it over God's heritage (1 Peter 5:3), but to labour in it." This forbids not only tyranny, and abuse of power, but the claim or use of any such secular authority as the princes of the Gentiles lawfully exercise. So hard is it for vain men, even good men, to have such authority, and not to be puffed up with it, and do more hurt than good with it, that our Lord Jesus saw fit wholly to banish it out of his church. Paul himself disowns dominion over the faith of any, 2 Corinthians 1:24. The pomp and grandeur of the princes of the Gentiles ill become Christ's disciples. Now, if there were no such power and honour intended to be in the church, it was nonsense for them to be striving who should have it. They knew not what they asked.

      Secondly, How then shall it be among the disciples of Christ? Something of greatness among them Christ himself had intimated, and here he explains it; "He that will be great among you, that will be chief, that would really be so, and would be found to be so at last, let him be your minister, your servant," Matthew 20:26; Matthew 20:27. Here observe, 1. That it is the duty of Christ's disciples to serve one another, for mutual edification. This includes both humility and usefulness. The followers of Christ must be ready to stoop to the meanest offices of love for the good one of another, must submit one to another (1 Peter 5:5; Ephesians 5:21), and edify one another (Romans 14:19), please one another for good, Romans 15:2. The great apostle made himself every one's servant; see 1 Corinthians 9:19. 2. It is the dignity of Christ's disciples faithfully to discharge this duty. The way to be great and chief is to be humble and serviceable. Those are to be best accounted of, and most respected, in the church, and will be so by all that understand things aright; not those that are dignified with high and mighty names, like the names of the great ones of the earth, that appear in pomp, and assume to themselves a power proportionable, but those that are most humble and self-denying, and lay out themselves most to do good, though to the diminishing of themselves. These honour God most, and those he will honour. As he must become a fool that would be wise, so he must become a servant that would be chief. St. Paul was a great example of this; he laboured more abundantly than they all, made himself (as some would call it) a drudge to his work; and is not he chief? Do we not by consent call him the great apostle, though he called himself less than the least? And perhaps our Lord Jesus had an eye to him, when he said, There were last that should be first; for Paul was one born out of due time (1 Corinthians 15:8); not only the youngest child of the family of the apostles, but a posthumous one, yet he became greatest. And perhaps he it was for whom the first post of honour in Christ's kingdom was reserved and prepared of his Father, not for James who sought it; and therefore just before Paul began to be famous as an apostle, Providence ordered it so that James was cut off (Acts 12:2), that in the college of the twelve Paul might be substituted in his room.

      (2.) They must be like the Master himself; and it is very fit that they should, that, while they were in the world, they should be as he was when he was in the world; for to both the present state is a state of humiliation, the crown and glory were reserved for both in the future state. Let them consider that the Son of Man came not to be ministered to, but to minister, and to give his life a ransom for many,Matthew 20:28; Matthew 20:28. Our Lord Jesus here sets himself before his disciples as a pattern of those two things before recommended, humility, and usefulness.

      [1.] Never was there such an example of humility and condescension as there was in the life of Christ, who came not to be ministered unto, but to minister. When the Son of God came into the world, his Ambassador to the children of men, one would think he should have been ministered to, should have appeared in an equipage agreeable to his person and character; but he did not so; he made no figure, had no pompous train of state-servants to attend him, nor was he clad in robes of honour, for he took upon him the form of a servant. He was indeed ministered to as a poor man, which was a part of his humiliation; there were those that ministered to him of their substance (Luke 8:2; Luke 8:3); but he was never ministered to as a great man; he never took state upon him, was not waited on at table; he once washed his disciples' feet, but we never read that they washed his feet. He came to minister help to all that were in distress; he made himself a servant to the sick and diseased; was as ready to their requests as ever any servant was at the beck of his master, and took as much pains to serve them; he attended continually to this very thing, and denied himself both food and rest to attend to it.

      [2.] Never was there such an example of beneficence and usefulness as there was in the death of Christ, who gave his life a ransom for many. He lived as a servant, and went about doing good; but he died as a sacrifice, and in that he did the greatest good of all. He came into the world on purpose to give his life a ransom; it was first in his intention. The aspiring princes of the Gentiles make the lives of many a ransom for their own honour, and perhaps a sacrifice to their own humour. Christ doth not do so; his subjects' blood is precious to him, and he is not prodigal of it (Psalms 72:14); but on the contrary, he gives his honour and life too ransom for his subjects. Note, First, Jesus Christ laid down his life for a ransom. Our lives were forfeited into the hands of divine justice by sin. Christ, by parting with his life, made atonement for sin, and so rescued ours; he was made sin, and a curse for us, and died, not only for our good, but in our stead,Acts 20:28; 1 Peter 1:18; 1 Peter 1:19. Secondly, It was a ransom for many, sufficient for all, effectual for many; and, if for many, then, saith the poor doubting soul, "Why not for me?" It was for many, that by him many may be made righteous. These many were his seed, for which his soul travailed (Isaiah 53:10; Isaiah 53:11); for many, so they will be when they come all together, though now they appear but a little flock.

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

Spurgeon's Verse Expositions of the Bible

Particular Redemption

February 28, 1858

by

C. H. SPURGEON

"Even as the Son of man came not to be ministered unto, but

to minister, and to give his life a ransom for many." (Matthew 20:28 ).

When first it was my duty to occupy this pulpit, and preach in

this hall, my congregation assumed the appearance of an

irregular mass of persons collected from all the streets of this

city to listen to the Word. 'Twas then simply an evangelist,

preaching to many who had not heard the Gospel before. By the

grace of God, the most blessed change has taken place; and

now, instead of having an irregular multitude gathered together,

my congregation is as fixed as that of any minister in the whole

city of London. I can from this pulpit observe the countenance of

my friends, who have occupied the same places, as nearly as

possible, for these many months; and I have the privilege and the

pleasure of knowing that a very large proportion, certainly three-

fourths of the persons who meet together here, are not persons

who stray hither from curiosity, but are my regular and constant

hearers.

And observe, that my character also has been changed. From

being an evangelist, it is now my business to become your

pastor. You were once a motley group assembled to listen to me,

but now we are bound together by the ties of love; through

association we have grown to love and respect each other, and

now you have become the sheep of my pasture, and members of

my flock; and I have now the privilege of assuming the position

of a pastor in this place, as well as in the chapel where I labour

in the evening.

I think, then, it will strike the judgment of every person, that as

both the congregation and office have now changed, the teaching

itself should in some measure suffer a difference. It has been my

wont to address you from the simple truths of the Gospel; I have

very seldom, in this place, attempted to dive into the deep things

of God. A text which I have thought suitable for my

congregation in the evening, I should not have made the subject

of discussion in this place in the morning. There are many high

and mysterious doctrines which I have often taken the

opportunity of handling in my own place, that I have not taken

the liberty of introducing here, regarding you as a company of

people casually gathered together to hear the Word.

But now, since the circumstances are changed, the teaching will

be changed also. I shall not now simply confine myself to the

doctrine of faith, or the teaching of believer's baptism; I shall not

stay upon the surface of matters, but shall venture, as God shall

guide me, to enter into those things that lie at the basis of the

religion that we hold so dear. I shall not blush to preach before

you the doctrine of God's Divine Sovereignty; I shall not stagger

to preach in the most unreserved and unguarded manner the

doctrine of election. I shall not be afraid to propound the great

truth of the final perseverance of the saints; I shall not withhold

that undoubted truth of Scripture, the effectual calling of God's

elect; I shall endeavour, as God shall help me, to keep back

nothing from you who have become my flock. Seeing that many

of you have now "tasted that the Lord is gracious," we will

endeavour to go through the whole system of the doctrines of

grace, that saints may be edified and built up in their most holy

faith.

I begin this morning with the doctrine of Redemption. "He gave

his life a ransom for many." The doctrine of Redemption is one

of the most important doctrines of the system of faith. A mistake

on this point will inevitably lead to a mistake through the entire

system of our belief.

Now, you are aware that there are different theories of

Redemption. All Christians hold that Christ died to redeem, but

all Christians do not teach the same redemption. We differ as to

the nature of atonement, and as to the design of redemption. For

instance, the Arminian holds that Christ, when He died, did not

die with an intent to save any particular person; and they teach

that Christ's death does not in itself secure, beyond doubt, the

salvation of any one man living. They believe that Christ died to

make the salvation of all men possible, or that by the doing of

something else, any man who pleases may attain unto eternal

life; consequently, they are obliged to hold that if man's will

would not give way and voluntarily surrender to grace, then

Christ's atonement would be unavailing. They hold that there

was no particularity and speciality in the death of Christ. Christ

died, according to them, as much for Judas in Hell as for Peter

who mounted to Heaven. They believe that for those who are

consigned to eternal fire, there was a true and real a redemption

made as for those who now stand before the throne of the Most

High.

Now, we believe no such thing. We hold that Christ, when He

died, had an object in view, and that object will most assuredly,

and beyond a doubt, be accomplished. We measure the design of

Christ's death by the effect of it. If any one asks us, "What did

Christ design to do by His death?" we answer that question by

asking him another--"What has Christ done, or what will Christ

do by His death?" For we declare that the measure of the effect

of Christ's love, is the measure of the design of it. We cannot so

belie our reason as to think that the intention of Almighty God

could be frustrated, or that the design of so great a thing as the

atonement, can by any way whatever, be missed of. We hold--

we are not afraid to say that we believe--that Christ came into

this world with the intention of saving "a multitude which no

man can number;" and we believe that as the result of this, every

person for whom He died must, beyond the shadow of a doubt,

be cleansed from sin, and stand, washed in blood, before the

Father's throne. We do not believe that Christ made any effectual

atonement for those who are for ever damned; we dare not think

that the blood of Christ was ever shed with the intention of

saving those whom God foreknew never could be saved, and

some of whom were even in Hell when Christ, according to

some men's account, died to save them.

I have thus just stated our theory of redemption, and hinted at

the differences which exist between two great parties in the

professing church. It shall be now my endeavour to show the

greatness of the redemption of Christ Jesus; and by so doing, I

hope to be enabled by God's Spirit, to bring out the whole of the

great system of redemption, so that it may be understood by us

all, even if all of us cannot receive it. For you must bear this in

mind, that some of you, perhaps, may be ready to dispute things

which I assert; but you will remember that this is nothing to me;

I shall at all times teach those things which I hold to be true,

without let or hindrance from any man breathing. You have the

like liberty to do the same in your own places, and to preach

your own views in your own assemblies, as I claim the right to

preach mine, fully, and without hesitation.

Christ Jesus "gave his life a ransom for many;" and by that

ransom He wrought out for us a great redemption. I shall

endeavour to show the greatness of this redemption, measuring it

in five ways. We shall note its greatness, first of all from the

heinousness of our own guilt, from which He has delivered us;

secondly, we shall measure His redemption by the sternness of

divine justice; thirdly, we shall measure it by the price which He

paid, the pangs which He endured; then we shall endeavour to

magnify it, by noting the deliverance which He actually wrought

out; and we shall close by noticing the vast number for whom

this redemption is made, who in our text are described as

"many."

I. First, then we shall see that the redemption of Christ was no

little thing, if we do but measure it, first by

OUR OWN SINS.

My brethren, for a moment look at the hole of the pit whence ye

were digged, and the quarry whence you were hewn. Ye, who

have been washed, and cleansed, and sanctified, pause for a

moment, and look back at the former state of your ignorance; the

sins in which you indulged, the crimes into which you were

hurried, the continual rebellion against God in which it was your

habit to live. One sin can ruin a soul for ever; it is not in the

power of the human mind to grasp the infinity of evil that

slumbereth in the bowels of one solitary sin. There is a very

infinity of guilt couched in one transgression against the majesty

of Heaven.

If, then, you and I had sinned but once, nothing but an atonement

infinite in value could ever have washed away the sin and made

satisfaction for it. But has it been once that you and I have

transgressed? Nay, my brethren, our iniquities are more in

number than the hairs of our head; they have mightily prevailed

against us. We might as well attempt to number the sands upon

the sea-shore, or count the drops which in their aggregate do

make the ocean, as attempt to count the transgressions which

have marked our lives.

Let us go back to our childhood. How early we began to sin!

How we disobeyed our parents, and even then learned to make

our mouth the house of lies! In our childhood, how full of

wantonness and waywardness we were! Headstrong and giddy,

we preferred our own way, and burst through all restraint which

godly parents put upon us. Nor did our youth sober us. Wildly

we dashed, many of us, into the very midst of the dance of sin.

We became leaders in iniquity; we not only sinned ourselves, but

we taught others to sin.

And as for your manhood, ye that have entered upon the prime

of life, ye may be more outwardly sober, ye may be somewhat

free from the dissipation of your youth; but how little has the

man become bettered! Unless the sovereign grace of God hath

renewed us, we are now no better than we were when we began;

and even if it has operated, we have still sins to repent of, for we

all lay our mouths in the dust, and cast ashes on our head, and

cry, "Unclean! Unclean!"

And ho! ye that lean wearily on your staff, the support of your

old age, have ye not sins still clinging to your garments? Are

your lives as white as the snowy hairs that crown your head? Do

you not still feel that transgression besmears the skirts of your

robe, and mars its spotlessness? How often are you now plunged

into the ditch, till your own clothes do abhor you! Cast your eyes

over the sixty, the seventy, the eighty years, during which God

hath spared your lives; and can ye for a moment think it

possible, that ye can number up your innumerable

transgressions, or compute the weight of the crimes which you

have committed?

O ye stars of Heaven! the astronomers may measure your

distance and tell your height, but O ye sins of mankind! ye

surpass all thought. O ye lofty mountains! the home of the

tempest, the birthplace of the storm! man may climb your

summits and stand wonderingly upon your snows; but ye hills of

sin! ye tower higher than our thoughts; ye chasms of

transgressions! ye are deeper than our imagination dares to dive.

Do you accuse me of slandering human nature? It is because you

know it not. If God had once manifested your heart to yourself,

you would bear me witness, that so far from exaggerating, my

poor words fail to describe the desperateness of our evil. Oh! if

we could each of us look into our hearts today--if our eyes could

be turned within, so as to see the iniquity that is graven as with

the point of the diamond upon our stony hearts, we should then

say to the minister, that however he may depict the

desperateness of guilt, yet can he not by any means surpass it.

How great then, beloved, must be the ransom of Christ, when He

saved us from all these sins! The men for whom Jesus died,

however great their sin, when they believe, are justified from all

their transgressions. Though they may have indulged in every

vice and every lust which Satan could suggest, and which human

nature could perform, yet once believing, all their guilt is washed

away. Year after year may have coated them with blackness, till

their sin hath become of double dye; but in one moment of faith,

one triumphant moment of confidence in Christ, the great

redemption takes away the guilt of numerous years. Nay, more,

if it were possible for all the sins that men have done, in thought,

or word, or deed, since worlds were made, or time began, to

meet on one poor head--the great redemption is all-sufficient to

take all these sins away, and wash the sinner whiter than the

driven snow.

Oh! who shall measure the heights of the Saviour's all-

sufficiency? First, tell how high is sin, and, then, remember that

as Noah's flood prevailed over the tops of earth's mountains, so

the flood of Christ's redemption prevails over the tops of the

mountains of our sins. In Heaven's courts there are today men

that once were murderers, and thieves, and drunkards, and

whoremongers, and blasphemers, and persecutors; but they have

been washed--they have been sanctified. Ask them whence the

brightness of their robes hath come, and where their purity hath

been achieved, and they, with united breath, tell you that they

have washed their robes, and made them white in the blood of

the Lamb. O ye troubled consciences! O ye weary and heavy-

laden ones! O ye that are groaning on account of sin! the great

redemption now proclaimed to you is all-sufficient for your

wants; and though your numerous sins exceed the stars that deck

the sky, here is an atonement made for them all--a river which

can overflow the whole of them, and carry them away from you

for ever.

This, then, is the first measure of the atonement--the greatness of

our guilt.

II. Now, secondly, we must measure the great redemption by

THE STERNNESS OF DIVINE JUSTICE.

"God is love," always loving; but my next proposition does not

at all interfere with this assertion. God is sternly just, inflexibly

severe in His dealings with mankind. The God of the Bible is not

the God of some men's imagination, who thinks so little of sin

that He passes it by without demanding any punishment for it.

He is not the God of the men who imagine that our

transgressions are such little things, such mere peccadilloes that

the God of Heaven winks at them, and suffers them to die

forgotten. No; Jehovah, Israel's God, hath declared concerning

Himself, "The Lord thy God is a jealous God." It is His own

declaration, "I will by no means clear the guilty." "The soul that

sinneth, it shall die."

Learn ye, my friends, to look upon God as being as severe in His

justice as if He were not loving, and yet as loving as if He were

not severe. His love does not diminish His justice, nor does His

justice, in the least degree, make warfare upon His love. The two

things are sweetly linked together in the atonement of Christ.

But, mark, we can never understand the fulness of the atonement

till we have first grasped the Scriptural truth of God's immense

justice. There was never an ill word spoken, nor an ill thought

conceived, nor an evil deed done, for which God will not have

punishment from some one or another. He will either have

satisfaction from you, or else from Christ. If you have no

atonement to bring through Christ, you must for ever lie paying

the debt which you never can pay, in eternal misery; for as

surely as God is God, He will sooner lose His Godhead than

suffer one sin to go unpunished, or one particle of rebellion

unrevenged.

You may say that this character of God is cold, and stern, and

severe. I cannot help what you say of it; it is nevertheless true.

Such is the God of the Bible; and though we repeat it is true that

He is love, it is no more true that He is love than that He is full

of justice, for every good thing meets in God, and is carried to

perfection, whilst love reaches to consummate loveliness, justice

reaches to the sternness of inflexibility in Him. He has no bend,

no warp in His character; no attribute so predominates as to cast

a shadow upon the other. Love hath its full sway, and justice

hath no narrower limit than His love.

Oh! then, beloved, think how great must have been the

substitution of Christ, when it satisfied God for all the sins of

His people. For man's sin God demands eternal punishment; and

God hath prepared a Hell into which He casts those who die

impenitent. Oh! my brethren, can ye think what must have been

the greatness of the atonement which was the substitution for all

this agony which God would have cast upon us, if He had not

poured it upon Christ. Look! look! look with solemn eye through

the shades that part us from the world of spirits, and see that

house of misery which men call Hell! Ye cannot endure the

spectacle. Remember that in that place there are spirits for ever

paying their debt to divine justice; but though some of them have

been for these four thousand years sweltering in the flame, they

are no nearer a discharge than when they began; and when ten

thousand times ten thousand years shall have rolled away, they

will no more have made satisfaction to God for their guilt than

they have done up till now.

And now can you grasp the thought of the greatness of your

Saviour's mediation when He paid your debt, and paid it all at

once; so that there now remaineth not one farthing of debt owing

from Christ's people to their God, except a debt of love. To

justice the believer oweth nothing; though he owed originally so

much that eternity would not have been long enough to suffice

for the paying of it, yet, in one moment Christ did pay it all, so

that the man who believeth is entirely justified from all guilt, and

set free from all punishment, through what Jesus hath done.

Think ye, then, how great His atonement if He hath done all this.

I must just pause here, and utter another sentence. There are

times when God the Holy Spirit shows to men the sternness of

justice in their own consciences. There is a man here today who

has just been cut to the heart with a sense of sin. He was once a

free man, a libertine, in bondage to none; but now the arrow of

the Lord sticks fast in his heart, and he has come under a

bondage worse than that of Egypt. I see him today, he tells me

that his guilt haunts him everywhere. The Negro slave, guided by

the pole star, may escape the cruel ties of his master and reach

another land where he may be free; but this man feels that if he

were to wander the wide world over he could not escape from

guilt. He that hath been bound by many irons, can yet find a file

that can unbind him and set him at liberty; but this man tells you

that he has tried prayers and tears and good works, but cannot

escape the gyves from his wrist; he feels as a lost sinner still,

and emancipation, do what he may, seems to him impossible.

The captive in the dungeon is some- times free in thought,

though not in body; through his dungeon walls his spirit leaps,

and flies to the stars, free as the eagle that is no man's slave. But

this man is a slave in his thoughts; he cannot think one bright,

one happy thought. His soul is cast down within him; the iron

has entered into his spirit, and he is sorely afflicted. The captive

sometimes forgets his slavery in sleep, but this man cannot

sleep; by night he dreams of hell, by day he seems to feel it; he

bears a burning furnace of flame within his heart, and do what he

may he cannot quench it. He has been confirmed, he has been

baptized, he takes the sacrament, he attends a church or he

frequents a chapel, he regards every rubric and obeys every

canon, but the fire burns still. He gives his money to the poor, he

is ready to give his body to be burned, he feeds the hungry, he

visits the sick, he clothes the naked, but the fire burns still, and

do what he may he cannot quench it.

O, ye sons of weariness and woe, this that you feel is God's

justice in full pursuit of you, and happy are you that you feel

this, for now to you I preach this glorious Gospel of the blessed

God. You are the man for whom Jesus Christ has died; for you

He has satisfied stern justice; and now all you have to do to

obtain peace of conscience, is just to say to your adversary who

pursues you, "Look you there! Christ died for me; my good

works would not stop you, my tears would not appease you:

look you there! There stands the cross; there hangs the bleeding

God! Hark to His death-shriek! See Him die! Art thou not

satisfied now?" And when thou hast done that, thou shalt have

the peace of God which passeth all understanding, which shall

keep thy heart and mind through Jesus Christ thy Lord; and then

shalt thou know the greatness of His atonement.

III. In the third place, we may measure the greatness of Christ's

Redemption by

THE PRICE HE PAID.

It is impossible for us to know how great were the pangs of our

Saviour; but yet some glimpse of them will afford us a little idea

of the greatness of the price He paid for us. O Jesus, who shall

describe thine agony?

"Come, all ye springs,

Dwell in my head and eyes; come, clouds and rain!

My grief hath need of all the wat'ry things,

That nature hath produc'd. Let ev'ry vein

Suck up a river to supply mine eyes,

My weary weeping eyes; too dry for me,

Unless they get new conduits, new supplies,

To bear them out, and with my state agree."

O Jesus! thou wast a sufferer from thy birth, a man of sorrows

and grief's acquaintance. Thy sufferings fell on thee in one

perpetual shower, until the last dread hour of darkness. Then not

in a shower, but in a cloud, a torrent, a cataract of grief, thine

agonies did dash upon thee. See Him yonder! It is a night of frost

and cold; but He is all abroad. It is night; He sleeps not, but He

is in prayer. Hark to His groans! Did ever man wrestle as He

wrestles? Go and look in His face! Was ever such suffering

depicted upon mortal countenance as you can there behold?

Hear His own words? "My soul is exceeding sorrowful, even

unto death." He rises: He is seized by traitors and is dragged

away. Let us step to the place when just now He was engaged in

agony. O God! and what is this we see? What is this that stains

the ground? It is blood! Whence came it? Had He some wound

which oozed afresh through His dire struggle Ah! no. "He sweat,

as it were, great drops of blood, falling down to the ground." O

agonies that surpass the word by which we name you! O

sufferings that cannot be compassed in language! What could ye

be that thus could work upon the Saviour's blessed frame, and

force a bloody sweat to fall from His entire body?

This is the beginning; this is the opening of the tragedy. Follow

Him mournfully, thou sorrowing church, to witness the

consummation of it. He is hurried through the streets; He is

dragged first to one bar and then to another; He is cast and

condemned before the Sanhedrin; He is mocked by Herod; He is

tried by Pilate. His sentence is pronounced-- "Let Him be

crucified!" And now the tragedy cometh to its height. His back is

bared; He is tied to the low Roman column; the bloody scourge

ploughs furrows on His back, and with one stream of blood His

back is red--a crimson robe that proclaims Him emperor of

misery. He is taken into the guard room; His eyes are bound, and

then they buffet Him, and say, "Prophesy who it was that smote

thee?" They spit into His face; they plait a crown of thorns, and

press His temples with it; they array Him in a purple robe; they

bow their knees, and mock Him. All silently He sits; He answers

not a word. "When he was reviled, he reviled not again," but

committed Himself unto Him whom He came to serve.

And now they take Him, and with many a jeer and jibe they

drive Him from the place, and hurry Him through the streets.

Emaciated by continual fastings, and depressed with agony of

spirit He stumbles beneath His cross. Daughters of Jerusalem!

He faints in your streets. They raise Him up; they put His cross

upon another's shoulders, and they urge Him on, perhaps with

many a spear-prick, till at last He reaches the mount of doom.

Rough soldiers seize Him, and hurl Him on His back; the

transverse wood is laid beneath Him; His arms are stretched to

reach the necessary distance; the nails are grasped; four

hammers at one moment drive four nails through the tenderest

parts of His body; and there He lies upon His own place of

execution dying on His cross. It is not done yet. The cross is

lifted by the rough soldiers. There is the socket prepared for it. It

is dashed into its place: they fill up the place with earth; and

there it stands.

But see the Saviour's limbs, how they quiver! Every bone has

been put out of joint by the dashing of the cross in that socket!

How He weeps! How He sighs! How He sobs! Nay, more hark

how at last He shrieks in agony, "My God, my God, why hast

thou forsaken me?" O sun, no wonder thou didst shut thine eye,

and look no longer upon a deed so cruel! O rocks! no wonder

that ye did melt and rend your hearts with sympathy, when your

Creator died! Never man suffered as this man suffered, Even

death itself relented, and many of those who had been in their

graves arose and came into the city.

This, however, is but the outward. Believe me, brethren, the

inward was far worse. What our Saviour suffered in His body

was nothing compared to what He endured in His soul. You

cannot guess, and I cannot help you to guess, what He endured

within. Suppose for one moment--to repeat a sentence I have

often used--suppose a man who has passed into Hell-- suppose

his eternal torment could all be brought into one hour; and then

suppose it could be multiplied by the number of the saved, which

is a number past all human enumeration. Can you now think

what a vast aggregate of misery there would have been in the

sufferings of all God's people, if they had been punished through

all eternity? And recollect that Christ had to suffer an equivalent

for all the hells of all His redeemed. I can never express that

thought better than by using those oft-repeated words: it seemed

as if Hell were put into His cup; He seized it, and, "At one

tremendous draught of love, He drank damnation dry." So that

there was nothing left of all the pangs and miseries of Hell for

His people ever to endure. I say not that He suffered the same,

but He did endure an equivalent for all this, and gave God the

satisfaction for all the sins of all His people, and consequently

gave Him an equivalent for all their punishment. Now can ye

dream, can ye guess the great redemption of our Lord Jesus

Christ?

IV. I shall be very brief upon the next head. The fourth way of

measuring the Savior's agonies is this: we must compute them by

THE GLORIOUS DELIVERANCE WHICH HE HAS EFFECTED.

Rise up, believer; stand up in thy place, and this day testify to

the greatness of what the Lord hath done for thee! Let me tell it

for thee. I will tell thy experience and mine in one breath. Once

my soul was laden with sin; I had revolted against God, and

grievously transgressed. The terrors of the law gat hold upon me;

the pangs of conviction seized me. I saw myself guilty. I looked

to Heaven, and I saw an angry God sworn to punish me; I

looked beneath me and I saw a yawning Hell ready to devour

me. I sought by good works to satisfy my conscience; but all in

vain, I endeavoured by attending to the ceremonies of religion to

appease the pangs that I felt within; but all without effect. My

soul was exceeding sorrowful, almost unto death. I could have

said with the ancient mourner, "My soul chooseth strangling and

death rather than life." This was the great question that always

perplexed me: "I have sinned; God must punish me; how can He

be just if He does not? Then, since He is just, what is to become

of me?"

At last mine eyes turned to that sweet word which says, "The

blood of Jesus Christ his Son cleanseth from all sin." I took that

text to my chamber; I sat there and meditated. I saw one hanging

on a cross. It was my Lord Jesus. There was the thorn-crown,

and there the emblems of unequalled and peerless misery. I

looked upon Him, and my thoughts recalled that word which

says, "This is a faithful saying, and worthy of all acceptation,

that Christ Jesus came into the world to save sinners." Then said

I within myself, "Did this man die for sinners? I am a sinner;

then He died for me. Those He died for He will save. He died

for sinners; I am a sinner; He died for me; He will save me." My

soul relied upon that truth. I looked to Him, and as I "viewed the

flowing of His soul-redeeming blood," my spirit rejoiced, for I

could say,

"Nothing in my hands I bring,

Simply to this cross I cling;

Naked look to Him for dress;

Helpless come to Him for grace!

Black, I to this fountain fly;

Wash me, Saviour, or I die!"

And now, believer, you shall tell the rest. The moment that you

believed, your burden rolled from your shoulder, and you

became light as air. Instead of darkness you had light; for the

garments of heaviness you had the robes of praise. Who shall tell

your joy since then? You have sung on earth, hymns of Heaven,

and in your peaceful soul you have anticipated the eternal

Sabbath of the redeemed. Because you have believed you have

entered into rest. Yes, tell it the wide world over; they that

believe, by Jesus' death are justified from all things from which

they could not be freed by the works of the law. Tell it in

Heaven, that none can lay anything to the charge of Gods' elect.

Tell it upon earth, that God's redeemed are free from sin in

Jehovah's sight. Tell it even in Hell, that God's elect can never

come there; for Christ hath died for them, and who is he that

shall condemn them?

V. have hurried over that, to come to the last point, which is he

sweetest of all. Jesus Christ, we are told in our text, came into

the world "to give his life a ransom for many." The greatness of

Christ's redemption may be measured by the

EXTENT OF THE DESIGN OF IT.

He gave His life "a ransom for many."

I must now return to that controverted point again. We are often

told (I mean those of us who are commonly nicknamed by the

title of Calvinists--and we are not very much ashamed of that;

we think that Calvin, after all, knew more about the Gospel than

almost any man who has ever lived, uninspired). We are often

told that we limit the atonement of Christ, because we say that

Christ has not made a satisfaction for all men, or all men would

be saved. Now, our reply to this is, that, on the other hand, our

opponents limit it: we do not. The Arminians say, Christ died for

all men. Ask them what they mean by it. Did Christ die so as to

secure the salvation of all men? They say, "No, certainly not."

We ask them the next question--Did Christ die so as to secure

the salvation of any man in particular? They answer "No." They

are obliged to admit this, if they are consistent. They say, "No;

Christ has died that any man may be saved if"--and then follow

certain conditions of salvation.

We say, then, we will go back to the old statement--Christ did

not die so as beyond a doubt to secure the salvation of anybody,

did He? You must say "No;" you are obliged to say so, for you

believe that even after a man has been pardoned, he may yet fall

from grace, and perish. Now, who is it that limits the death of

Christ? Why, you. You say that Christ did not die so as to

infallibly secure the salvation of anybody. We beg your pardon,

when you say we limit Christ's death; we say, "No, my dear sir,

it is you that do it." We say Christ so died that He infallibly

secured the salvation of a multitude that no man can number,

who through Christ's death not only may be saved but are saved,

must be saved, and cannot by any possibility run the hazard of

being anything but saved. You are welcome to your atonement;

you may keep it. We will never renounce ours for the sake of it.

Now, beloved, when you hear any one laughing or jeering at a

limited atonement, you may tell him this. General atonement is

like a great wide bridge with only half an arch; it does not go

across the stream: it only professes to go half way; it does not

secure the salvation of anybody. Now, I had rather put my foot

upon a bridge as narrow as Hungerford, which went all the way

across, than on a bridge that was as wide as the world, if it did

not go all the way across the stream.

I am told it is my duty to say that all men have been redeemed,

and I am told that there is a Scriptural warrant for it--"Who gave

himself a ransom for all, to be testified in due time." Now, that

looks like a very, very great argument indeed on the other side of

the question. For instance, look here. "The whole world is gone

after him." Did all the world go after Christ? "Then went all

Judea, and were baptized of him in Jordan." Was all Judea, or all

Jerusalem baptized in Jordan? "Ye are of God, little children,"

and "the whole world lieth in the wicked one." Does "the whole

world" there mean everybody? If so, how was it, then, that there

were some who were "of God?" The words "world" and "all" are

used in seven or eight senses in Scripture; and it is very rarely

that "all" means all persons, taken individually The words are

generally used to signify that Christ has redeemed some of all

sorts--some Jews, some Gentiles, some rich, some poor, and has

not restricted His redemption to either Jew or Gentile.

Leaving controversy, however, I will now answer a question.

Tell me, then, sir, whom did Christ die for? Will you answer me

a question or two, and I will tell you whether He died for you.

Do you want a Saviour? Do you feel that you need a Saviour?

Are you this morning conscious of sin? Has the Holy Spirit

taught you that you are lost? Then Christ died for you and you

will be saved. Are you this morning conscious that you have no

hope in the world but Christ? Do you feel that you of yourself

cannot offer an atonement that can satisfy God's justice? Have

you given up all confidence in yourselves? And can you say

upon your bended knees, "Lord, save, or I perish"? Christ died

for you.

If you are saying this morning, "I am as good as I ought to be; I

can get to Heaven by my own good works," then, remember, the

Scripture says of Jesus, "I came not to call the righteous, but

sinners to repentance." So long as you are in that state I have no

atonement to preach to you. But if this morning you feel guilty,

wretched, conscious of your guilt, and are ready to take Christ to

be your only Saviour, I can not only say to you that you may be

saved, but what is better still, that you will be saved. When you

are stripped of everything, but hope in Christ, when you are

prepared to come empty-handed and take Christ to be your all,

and to be yourself nothing at all, then you may look up to Christ,

and you may say, "Thou dear, thou bleeding Lamb of God! thy

griefs were endured for me; by thy stripes I am healed, and by

thy sufferings I am pardoned." And then see what peace of mind

you will have; for if Christ has died for you, you cannot be lost.

God will not punish twice for one thing. If God punished Christ

for your sin, He will never punish you. "Payment, God's justice

cannot demand, first, at the bleeding surety's hand, and then

again at mine." We can today, if we believe in Christ, march to

the very throne of God, stand there, and if it is said, "Art thou

guilty?" we can say, "Yes, guilty." But if the question is put,

"What have you to say why you should not be punished for your

guilt?" We can answer, "Great God, thy justice and thy love are

both guarantees that thou wilt not punish us for sin; for didst

thou not punish Christ for sin for us? How canst thou, then, be

just--how canst thou be God at all, if thou dost punish Christ the

substitute, and then punish man himself afterwards?"

Your only question is, "Did Christ die for me?" And the only answer we can

give is--"This is a faithful saying, and worthy of all acceptation, that

Christ came into the world to save sinners." Can you write your name down

among the sinners--not among the complimentary sinners, but among those

that feel it, bemoan it, lament it, seek mercy on account of it? Are you a

sinner? That felt, that known, that professed, you are now invited to

believe that Jesus Christ died for you, because you are a sinner; and you

are bidden to cast yourself upon this great immovable rock, and find

eternal security in the Lord Jesus Christ.

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.