— for many be called, &c.] For though many of the Jews be called by the preaching of the Gospel, but few of them will be chosen, or prevailed upon, by believing, to become the elect of God, Rom. ii. 5, 7. Dr. Whitby.

Chap. XXI. ver. 1. And when they drew nigh &c.] It appears from John xii. 1, 2, 12, 13. that the time of Christ’s solemn entry into Jerusalem, the account of which follows, was five days before the passover. Dean Stanhope.

—to Bethphage, unto the Mount of Olives.] Bethphage was a village near Jerusalem, on the mount of Olives. The mount of Olives, so called from the olive trees which grew upon it, lay near Jerusalem to the east, and was separated from it by the brook Kedron. Dr. Wells.

Matthew 20:15

15.—Is thine eye evil.] That is, unkind, grudging, uncharitable. See a similar phrase, Ecclus. xiv. 8; Mark vii. 22. Bp. Pearce.

— because I am good? The word translated “good” has here, as in some other places, (Matt. xii. 12; Acts ix. 36,) a peculiar sense, implying bounty, liberality. Dr. Hammond.

Matthew 20:16

16. So the last shall be first, &c.] See the note on chap. xix. 30. Thus many of those who were here later in time, and seem now inferiour in many respects, as the Gentiles and they which are last called, shall finally equal or even exceed in dignity and glory others, who now have the precedence in many advantages, as the Jews and they who are first called. Dr. S. Clarke.

To the Jews God was pleased to make the first express discoveries of His will by a written law: their nation alone, in the ages before the Gospel, were blessed with a revealed religion; and, at the first publication of the Gospel, our Lord confined His own presence and ministry to this people and country. So did His Apostles and disciples, by His direction, during his abode on earth and for some time after his ascension. The several stages of this answer to the repeated invitations of the morning, the third, the sixth, and ninth hours in the parable. At last, which answers to the eleventh hour, this benefit was extended to the Gentiles. They readily accepted it, and by so doing became partakers of the same grace and precious promises with those, who having been always under the legal, were removed sooner under the evangelical, dispensation. This, as is expressed in the parable, gave great offence to those earlier converts, who deemed themselves hardly treated when men from darkness and idolatry were transferred into the same marvellous light with themselves, and all that distinction of favour, which had been the boasted prerogative of their race for so many generations, was taken away.

Let us be sure to make a right use of the encouragement here given to the labourers at the eleventh hour. This we must do, not by rendering it an argument for presumption to soothe us in impenitence and sloth, as if God were bound to receive us at what time, and upon what terms, we please. This would be extremely to pervert the meaning of the text, which tells us indeed, that call was the last; but does not tell us that they who refused his former calls were called again and again.

Matthew 20:19

19. And shall deliver him &c.] This is the third express declaration of His death, which Jesus made to His disciples: see chap. xvi. 21; xvii. 22; but he now for the first time told them of the mode of his death; that He should be delivered to the Gentiles, to be mocked, scourged, and crucified. It should be observed, how much more full and distinct His discovery of these events became, in proportion as the period when they were to happen drew nigh. Dean Stanhope.

— and to crucify him:] This prediction of the mode of His death must have furnished the Apostles with a strong proof of the spirit of prophecy displayed by our Lord. It was very much more probable that He would be privately slain, or stoned to death in a tumult, than that He should suffer the punishment of crucifixion; which was customary among the Romans, but was wholly unusual among the Jews. Dr. Doddridge.

Whether we reflect on the danger which the disciples were in, of being wholly cast down and oppressed with so severe an affliction, as the death of their Master, and the insults and malice of His and their enemies; this forewarning of the events was exceedingly seasonable

Christ teacheth his disciples to be lowly. Anno DOMINI 33. d Mark 10. 34.

Matthew 20:20

20.—the mother of Zebedee’s children] Her name was Salome, and she was the mother of the two Apostles James and John. St. Mark, chap. x. 35, mentions that this request was made by the two Apostles themselves: it is probable that their mother made it at their desire. Dean Stanhope.

Matthew 20:21

21.—the one on thy right hand, &c.] She requests that her two sons might have the privilege of being placed next in honour to the Messiah Himself. The expression refers to the custom in earthly courts, of giving precedence to those of the first rank and dignity, by seating them nearest to the person of the prince. Dean Stanhope.

Matthew 20:22

22.—Ye know not what ye ask.] Their apprehensions of the kingdom of the Messiah were gross, carnal, and low. For, as His kingdom was not of this world, so neither would the manners and advantages of it hold any such resemblance to those on earth, as they fondly imagined. Himself was not to acquire and possess a crown by wars and triumphs, but by sufferings, and shame, and hardship. Dean Stanhope.

—Are ye able to drink of the cup &c.] This is a figurative expression, often made use of by the sacred and other writers. See chap. xxvi. 39; Ps. xi. 6; Is. h. 17; Jer. xxv. 15, &c. To drink of the same cup is to have the same measure of afflictions.

—the cup] In ancient times the master of a family used to distribute to his children and servants a certain separate allowance of meat and drink for each by himself, differing in quantity and quality according to their desert. The same custom was also observed in entertaining guests, Gen. xliii. 34. In allusion to this custom the word cup is used for the dispensations of Providence; Almighty God, as one common Master and Father, appointing to every one his respective share of good and evil. Bp. Mann.

—and to be baptized with the baptism &c.] Here the overwhelming with calamities is represented, in a manner familiar in Scripture, by immersion in waters. See Ps. xlii. 7; Ixia. 2, &c. Dr. Whitby.

Matthew 20:23

23.—Ye shall drink indeed &c.] This prediction was accomplished respecting these two disciples, St. James was put to death by the malice of Herod, (Acts xii. 1, 2,) and St. John was scourged and imprisoned by the council at Jerusalem, (Acts v. 21, 40,) afterwards banished into the isle of Patmos, (Rev. i. 9,) and, as has always been reported in the Church, suffered at last a most cruel death. Dean Stanhope.

—is not mine to give.] Implying that the honours and degrees of happiness “in His kingdom” are not the Son’s to give, in the sense in which the Apostles supposed; that is, He does not give them absolutely and arbitrarily; not led by partiality or respect of persons, or vanquished by importunities, as earthly princes are; but that He is limited by considerations of equity and strict justice, from which it can never be consistent with the perfections of His nature to depart. Dean Stanhope.

This expression argues no defect in the power of Christ, but only a perfect conformity to His Father’s will. Dr. Whitby.

—but—to them for whom it is prepared] But to those persons, and according to those qualifications which God hath appointed. Dr. S. Clarke. Every Christian will then be exalted to a higher degree of bliss and glory, in proportion as he has drunk deeper of Christ’s cup: as his humility, his sufferings, patience, and ineek disposition, have brought him to a nearer conformity with his Master; so shall he be considered and placed nearest to Him in happiness. Dean Stanhope.

Matthew 20:25

25, 26.—Ye know that the princes &c.] Ye know that, in the kingdoms of this world, men strive ambitiously to get dominion one over the other; and they who are greatest in riches and power, have the greatest honour and respect paid to them by others. But among you I will have things ordered by other measures: be that desires to be great and honourable among you, let him seek to deserve his honour by meekness and lowliness; and let him exercise his power, not in domineering over any, but in assisting and doing good to all. Dr. S. Clarke.

Our Lord in this answer says to His disciples, I allow of no strife among you for place or station; no selfish or ambitious views; all the contention must be who shall be most charitable and humble, and the most diligent in his kind services to his fellow members of My family. Duchal.

He healeth two blind men. His entry into Jerusalem. Anno DOMINI 33.

Matthew 20:28

28.—to give his life a ransom for many.] To die for the redemption of mankind. Dr. S. Clarke.

—a ransom] This expression proves that Christ suffered in our stead, and gave his life to redeem mankind, who were subject to death, the wages of sin.

—for many.] For all men; for so the word “many” frequently signifies. See Rom. v. 16, 19; Dan. xii. 2. Dr. Whidby. See notes at Dan. xii. 2; Rom. v. 15.

In this, as well as in numberless other passages which lie spread through various parts of the New Testament, it is as plain as words can make any thing, that the death of Christ is proposed to us as our sacrifice and reconciliation, our atonement and redemption. It is not possible for any one who considers these expressions, to imagine that Christ’s death was only a confirmation of His Gospel, a pattern of a holy and patient suffering of death, and a necessary preparation to His resurrection, by which He gave us a clear proof of a resurrection, and by consequence, of eternal life, as by His doctrine He has shewed the way to it. Thus it is plain that Christ’s death was our sacrifice; by which is meant that God, intending to reconcile the world to Himself, and to encourage sinners to repent and turn to Him, thought fit to offer the pardon of sin, together with the other blessings of His Gospel, in such a way as should demonstrate both the guilt of sin, and His hatred of it; and yet, with that, His love of sinners, and his compassion towards them. Bp. Burnet.

Matthew 20:30

30.—two blind men] St. Mark (chap. x. 46.) and St. Luke (chap. xviii. 35.) mention only one blind man, named Bartimeus. It is probable that he was more known, or of higher rank than the other; on which account they mention him only. Bp. Pearce.

—thou son of David.] To call Jesus “the Son of David,” was to acknowledge Him as the Messiah. Bp. Mann.

Matthew 20:34

34.—and immediately their eyes received sight.] We should well observe that our Saviour’s miracles were

CHAP. XXI.