Matthew 20

Chap. XX. Ver. 1-16. The parable of the householder and his labourers.—The best illustration we have met with of the imagery of this parable, is in the celebrated Morier’s Second Journey through Persia, (p. 265.) Speaking of a large square in Hamadan, which served as a market-place, he says, ‘* Here we observed every morning, before the sun rose, that a man as small as the eye of a needle, as for a rich man,” &c. For camel, some read cable, which differs but one letter in the Greek; but Campbell prefers the com- — ——- - we think justly. Why stand ye here all the day idle? as most applicable to their situation: for in putting the very same question to them, they answered, “Because no man hath hired us.”’ As to the method or rule, of rewarding these labourers, we have here no information: it was natural to suppose they should be paid according to the time they were employed; and thus reasoning, the Jews, from the priority of their call to the knowledge of the true God, doubtless valued themselves before proselytes; and much more before the Gentiles: but “God’s ways are not our ways,”

nor is his conduct formed on our maxims of equity; it would be the extreme of absurdity to suppose this. We may venture to remark, that upon our own estimate, the length of their services would be greatly counterbalanced by their neglect and disobedience. Perhaps, however, the parable may be illustrated in reference to the cases of individuals. God has promised to reward every man according to his works; but we apprehend this may be understood in reference to the energy and fidelity shown in his service, rather than with regard to the length of their services. Were our good and evil deeds to be weighed against each other, as some persons suppose, there would indeed be a fearful balance against the best of us.

Some who commence a religious course from their infancy, in consequence of a pious education, show so little zeal and decision in the cause, as often to leave their religion doubtful through life; while others, who are called, as it were, at the eleventh hour, are no sooner illumined by divine grace, than they burn with such a clear and steady flame, as to “give light to all around.” It is a first principle of Christianity, that its rewards are all “of grace.” It is in vain, therefore, to reason as to the magnitude of deserved recompense from any estimate we may form of human deservings. God seeth not as man seeth; much less is he bound to distribute his rewards upon any scale of merit which man can form.

To the latest and meanest services, he certainly may, if he please, give the highest premiums, since to the lowest sinners, as we are, can certainly have no claim. Pharisees, whether Jewish or Christian, may murmur and complain; but the Almighty will bestow his blessings as he pleases. Those who are distinguished by his earliest favours, and so stand first in respect of privilege, may, by their negligence and ingratitude, reduce themselves to the last and lowest rank of Christians, “for many that are first shall be last, and the last first;” a maxim on which this parable is founded, and which forms both its introduction and conclusion: but to this is here added, “Many be called, but few chosen;”

that is, according to Doddridge, “Though the messages of salvation are sent to all the thousands of Israel, yet with the Jews, and to illustrate the last verse of the nineteenth chapter. It affords no encouragement to those deferring personal religion to old age.” —Bagster. Ver. 2. A penny—That is, a Roman penny; a denarius, value about 14 offered; and so be saved according to the election of grace, ((Romans 11:5);) while the rest will be justly disowned of God, as a punishment for so obstinate and so envious a temper.” Ver. 17—34. Jesus going up to Jerusalem, refuses an improper application from the sons of Zebedee; but heals two blind men.—Jesus now going to celebrate his last passover, calls his apostles on one side from the multitude, and informs them, in addition to his former intimations, not only that he was to suffer and die, but also that he was to be crucified by the hands of the Gentiles.

After this Salome, the mother of Zebedee’s children, doubtless at their desire, presents a request on their behalf, which, though in itself improper, and consequently refused, was, as Bishop Hall speaks singularly well timed. “O the admirable faith of this good woman! When she heard the discourse of Christ’s sufferings and death, she talks of his glory; when she hears of his cross, she speaks of his crown. If she had seen Herod come and tender his sceptre to Christ; or the elders of the Jews come upon their knees, with a submissive proffer of their allegiance, she might have had some reason to entertain the thoughts of a kingdom: but now, while the sound of betraying, suffering, dying, was in her ear, to make account of, and sue for a place in his kingdom, it argues a belief able to triumph over all discourage- But to come to the petition itself, whether this good woman had heard of the or contentions for pre-eminence between her sons and their fellow apostles, we are not informed: it should seem, however, that she had some doubt of the propriety of her request, by the language in which she clothes it, “desiring a certain thing;” on which the excellent prelate above cited, thus descants: “A certain thing!

Speak out, how poor and weak is this supplicatory anticipation, to him that knew thy thoughts ere thou utteredst them? (But) we are all in this tune: every one would have something, such, perhaps, as we are ashamed to utter. The proud would have a certain thing, honour; the covetous man a certain thing, wealth; the malicious, revenge; the epicure, pleasure, &c. &c. though we may be ashamed to name openly the direct object of our wishes.” He who knew this good woman’s thoughts, drew from her the explicit declaration of her wish; which was, to secure for her sons the chief places in the new kingdom. Jesus then addressed her sons; “‘Ye know not what ye ask.” As if he had said, “‘Simple young men!

ye dream early of honour, power, or wealth; but ye are asking for much tribulation, for a martyrdom, and death. Can ye drink of my cup of sufferings? Will ye be content to be baptized with blood?’ Alas! vain confident disciples? they fled before they saw the sight of blood, except from the ear of the high priest’s servant. This silly petition, however, exposed the sons of Zebedee to the indignation of the other apostles, and it required wisdom and temper equal to that of their Master to reconcile them. This he does by repeating his favourite lesson on humility, and placing before them his own most instructive example: “‘The Son of man came not to be ministered unto, but to minister:” not to be waited upon, but to serve; not to serve only, but “to give his life a ransom”

for mankind. “This dispute seems to have happened at Jericho; in leaving which, two blind men, who were sitting by the way side, addressed our Lord with much importunity, and implored a cure, which he cheerfully granted, notwithstanding some opposition from the multitude who followed Jesus. One only of these,

Notes on the verses

Ver. 11. The good man.—Doddridge, “Master.” (Gr. Despotes.) Ver. 15. Is thine eye evil?—That is, art thou jealous? This reminds us of Milton’s “jealous leer malign.” Sd 16. For many be called.—Hammond, “The called are many, but the elect few.” Ver. 19. To the Gentiles…. to crucify him.—Crucifixion was not a Jewish, but a Roman punishment; nor could the Jews at this time punish capitally, at least not without the sanction of the Roman government. Which is proof that the sceptre had departed from Judah, and that the Shiloh had come. Ver. 21. The one on thy right hand, &c.—Talmudical writers relate, that in Sanhedrim, two principal officers were placed on either hand of the president; one called the Father of the Justiciary, the other, the Sage.

See Dod- Ver. 22. To drink of the cup, &c.—Among the ancients, it was customary to assign to each guest a particular cup, which is spoken, not only in reference to cups of blessing, but also of vengeance. See (Zechariah 12:2), and note. Ver. 23. Ye shall drink.—James was the first of the apostles who suffered martyrdom, and John was scourged. See (Acts 5:40); xii. 2.—But to sit on my right.—(Rather, “to sit on my right hand, and on my left, is not mine to give, except to them for whom it is prepared of my Father.”)—Bagster.—Not mine to give, but, &c.—Doddridge, “Not mine to give, but (to those) for whom, &c. Campbell, “I cannot give, unless to those,” &c.—Dr. Edward Williams, “Not mine to give, except to them (for whom,) &c.

Ver. 25. Exercise dominion.—Rule imperiously, lord it over, or tyrannize over.—Exercise authority.—Exercise ordinary power, or authority. This was true of all the governments in our Lord’s time, both in the east and west. Ver. 26. Your minister—Gr. deacon, or waiting servant. Ver. 27. Your servant—Gr. doulos; i.e. slave, or the lowest of servants. Mark, “the servant (or slave) of all.” ie Ver. 29. Departed from Jericho.—So Mark; See also (Luke 18:35). Ver. 15. They were sore (i.e. greatly) displeased.—Doddridge, “Filled with indignation.” Ver. 17. Bethany—(Was a village to the east of the Mount of Olives, on the road to Jericho, (Jn. 11. 18.) nearly two miles, as Jerome states, from Jerusalem.

This village is now small and poor, and the cultivation of the soil around it is much neglected; but it is a pleasant romantic spot, shaded by the Mount of Olives, and abounding in vines and long grass. It consists of from thirty to forty dwellings, inhabited by about six hundred Mahommedans, for whose use there is a neat little mosque standing on an eminence. Here they show the ruins of a sort of castle as the house of Lazarus, and a grotto as his tomb; and the house of Simon the leper, of Mary Magdalene, and of Martha, and the identical tree which our Lord cursed, are among the monkish curiosities of the place.]—Bagster. Ver. 23. The chief priests.—See note on (Matthew 2:4) And elders.—Probably the members of the Sanhedrim, or Jewish council.

So Doddridge. Ver. 9. Baptism of John.—See note, (Matthew 3:16). Ver. 28—31. The parable of the two sons, designed to point out two classes of persons, viz. those who prove better than they promise; and those who promise better than they prove.—Henry. Ver. 32. In the way of righteousness.—Campbell, “Sanctity;” who adds, “There can be no doubt but this is spoken principally in allusion to the austerities of John’s manner of living in the desert.” Ver. 33—41. A prophetic parable, shadowing forth the unkindness of the Jewish nation to their prophets—th[eir rejection and murder of the Messiah; and their consequent rejection and ruin. It also foretells the calling of the Gentiles to the distinguished blessings of the gospel.—Digged a wine-press—That is, a place for a wine-fat, (or vat,) over which the press was placed.

These circumstances respecting the press and the tower, only signify that every thing had been done that was necessary for a vineyard.’ (Isaiah 5:2-4). Ver. 35. Stoned.—Properly, ‘pelted with stones.” Ver. 37. They will reverence my son.—This is spoken after the manner of men: God knew that they would not, as appears from the context, ver. 42. He was the “stone which the builders rejected,”: Ver. 38. This is the heir—let us kill him.—This does not imply that the Jewish rulers generally, indeed, knew that Jesus was the Son of God, for “had they known, they would not have crucified the Lord of glory.” ((1 Corinthians 2:8).) Some of them were ignorant zealots, and others downright infidels; but some, we fear, sinned against light and knowledge, and committed the unpardonable sin.

See (Matthew 12:31-32). Ver. 41. He will miserably destroy, &c.—Doddridge, “Wretchedly destroy those wretches.” Those who gave this answer, seem not to have understood that the parable was aimed at them, till our Lord (45th and 46th verses) quoted the passage from the 118th Psalm; then they were enraged.—{Our Lord here causes them to pass that sentence of destruction upon themselves, which was literally executed about forty years afterwards by the Roman armies.}—Bagster.