mh_parser/vol_split/40 - Matthew/Chapter 20.xml

<div2 id="Matt.xxi" n="xxi" next="Matt.xxii" prev="Matt.xx" progress="23.13%" title="Chapter XX">
<h2 id="Matt.xxi-p0.1">M A T T H E W.</h2>
<h3 id="Matt.xxi-p0.2">CHAP. XX.</h3>
<p class="intro" id="Matt.xxi-p1">We have four things in this chapter. I. The
parable of the labourers in the vineyard, <scripRef id="Matt.xxi-p1.1" osisRef="Bible:Matt.20.1-Matt.20.16" parsed="|Matt|20|1|20|16" passage="Mt 20:1-16">ver. 1-16</scripRef>. II. A prediction of Christ's
approaching sufferings, <scripRef id="Matt.xxi-p1.2" osisRef="Bible:Matt.20.17-Matt.20.19" parsed="|Matt|20|17|20|19" passage="Mt 20:17-19">ver.
17-19</scripRef>. III. The petition of two of the disciples, by
their mother, reproved, <scripRef id="Matt.xxi-p1.3" osisRef="Bible:Matt.20.20-Matt.20.28" parsed="|Matt|20|20|20|28" passage="Mt 20:20-28">ver.
20-28</scripRef>. IV. The petition of the two blind men granted,
and their eyes opened, <scripRef id="Matt.xxi-p1.4" osisRef="Bible:Matt.20.29-Matt.20.34" parsed="|Matt|20|29|20|34" passage="Mt 20:29-34">ver.
29-34</scripRef>.</p>
<scripCom id="Matt.xxi-p1.5" osisRef="Bible:Matt.20" parsed="|Matt|20|0|0|0" passage="Mt 20" type="Commentary"/>
<scripCom id="Matt.xxi-p1.6" osisRef="Bible:Matt.20.1-Matt.20.16" parsed="|Matt|20|1|20|16" passage="Mt 20:1-16" type="Commentary"/><div class="Commentary" id="Bible:Matt.20.1-Matt.20.16">
<h4 id="Matt.xxi-p1.7">The Labourers in the
Vineyard.</h4>
<p class="passage" id="Matt.xxi-p2">1 For the kingdom of heaven is like unto a man
<i>that is</i> an householder, which went out early in the morning
to hire labourers into his vineyard.   2 And when he had
agreed with the labourers for a penny a day, he sent them into his
vineyard.   3 And he went out about the third hour, and saw
others standing idle in the marketplace,   4 And said unto
them; Go ye also into the vineyard, and whatsoever is right I will
give you. And they went their way.   5 Again he went out about
the sixth and ninth hour, and did likewise.   6 And about the
eleventh hour he went out, and found others standing idle, and
saith unto them, Why stand ye here all the day idle?   7 They
say unto him, Because no man hath hired us. He saith unto them, Go
ye also into the vineyard; and whatsoever is right, <i>that</i>
shall ye receive.   8 So when even was come, the lord of the
vineyard saith unto his steward, Call the labourers, and give them
<i>their</i> hire, beginning from the last unto the first.   9
And when they came that <i>were hired</i> about the eleventh hour,
they received every man a penny.   10 But when the first came,
they supposed that they should have received more; and they
likewise received every man a penny.   11 And when they had
received <i>it,</i> they murmured against the goodman of the house,
  12 Saying, These last have wrought <i>but</i> one hour, and
thou hast made them equal unto us, which have borne the burden and
heat of the day.   13 But he answered one of them, and said,
Friend, I do thee no wrong: didst not thou agree with me for a
penny?   14 Take <i>that</i> thine <i>is,</i> and go thy way:
I will give unto this last, even as unto thee.   15 Is it not
lawful for me to do what I will with mine own? Is thine eye evil,
because I am good?   16 So the last shall be first, and the
first last: for many be called, but few chosen.</p>
<p class="indent" id="Matt.xxi-p3">This parable of the labourers in the
vineyard is intended,</p>
<p class="indent" id="Matt.xxi-p4">I. To represent to us <i>the kingdom of
heaven</i> (<scripRef id="Matt.xxi-p4.1" osisRef="Bible:Matt.20.1" parsed="|Matt|20|1|0|0" passage="Mt 20:1"><i>v.</i> 1</scripRef>),
that is, the way and method of the gospel dispensation. The laws of
that kingdom are not wrapt up in parables, but plainly set down, as
in the sermon upon the mount; but the mysteries of that kingdom are
delivered in parables, in sacraments, as here and <scripRef id="Matt.xxi-p4.2" osisRef="Bible:Matt.13.1-Matt.13.58" parsed="|Matt|13|1|13|58" passage="Mt 13:1-58"><i>ch.</i> xiii.</scripRef> The duties of
Christianity are more necessary to be known than the notions of it;
and yet the notions of it are more necessary to be illustrated than
the duties of it; which is that which parables are designed
for.</p>
<p class="indent" id="Matt.xxi-p5">II. In particular, to represent to us that
concerning the kingdom of heaven, which he had said in the close of
the foregoing chapter, that <i>many that are first shall be last,
and the last, first;</i> with which this parable is connected; that
truth, having in it a seeming contradiction, needed further
explication.</p>
<p class="indent" id="Matt.xxi-p6">Nothing was more a mystery in the gospel
dispensation than the rejection of the Jews and the calling in of
the Gentiles; so the apostle speaks of it (<scripRef id="Matt.xxi-p6.1" osisRef="Bible:Eph.3.3-Eph.3.6" parsed="|Eph|3|3|3|6" passage="Eph 3:3-6">Eph. iii. 3-6</scripRef>); that the Gentiles should be
fellow-heirs: nor was any thing more provoking to the Jews than the
intimation of it. Now this seems to be the principal scope of this
parable, to show that the Jews should be first called into the
vineyard, and many of them should come at the call; but, at length,
the gospel should be preached to the Gentiles, and they should
receive it, and be admitted to equal privileges and advantages with
the Jews; should be <i>fellow-citizens with the saints,</i> which
the Jews, even those of them that believed, would be very much
disgusted at, but without reason.</p>
<p class="indent" id="Matt.xxi-p7">But the parable may be applied more
generally, and shows us, 1. That God is debtor to no man; a great
truth, which the contents in our Bible give as the scope of this
parable. 2. That many who begin last, and promise little in
religion, sometimes, by the blessing of God, arrive at greater
attainments in knowledge, grace, and usefulness, than others whose
entrance was more early, and who promised fairer. Though Cushi gets
the start of Ahimaaz, yet Ahimaaz, choosing <i>the way of the
plain,</i> outruns Cushi. John is swifter of foot, and comes
<i>first to the sepulchre:</i> but Peter has more courage, and goes
<i>first into it.</i> Thus <i>many that are last shall be
first.</i> Some make it a caution to the disciples, who had boasted
of their timely and zealous embracing of Christ; they had left all,
to follow him; but let them look to it, that they keep up their
zeal; let them press forward and persevere; else their good
beginnings will avail them little; they that seemed to be
<i>first,</i> would be <i>last.</i> Sometimes those that are
converted later in their lives, outstrip those that are converted
earlier. Paul was <i>as one born out of due time, yet came not
behind the chiefest of the apostles,</i> and outdid those that were
in Christ before him. Something of affinity there is between this
parable and that of the prodigal son, where he that returned from
his wandering, was as dear to his father as he was, that never went
astray; <i>first and last alike.</i> 3. That <i>the recompence of
reward</i> will be given to the saints, not according to the time
of their conversion, but according to the preparations for it by
grace in this world; not according to the seniority (<scripRef id="Matt.xxi-p7.1" osisRef="Bible:Gen.43.33" parsed="|Gen|43|33|0|0" passage="Ge 43:33">Gen. xliii. 33</scripRef>), but <i>according to
the measure of the stature of the fulness of Christ.</i> Christ had
promised the apostles, who followed him <i>in the regeneration,</i>
at the beginning of the gospel dispensation, great glory (<scripRef id="Matt.xxi-p7.2" osisRef="Bible:Matt.19.28" parsed="|Matt|19|28|0|0" passage="Mt 19:28"><i>ch.</i> xix. 28</scripRef>); but he now tells
them that those who are in like manner faithful to him, even in the
latter end of the world, shall have the same reward, shall <i>sit
with Christ on his throne,</i> as well as the apostles, <scripRef id="Matt.xxi-p7.3" osisRef="Bible:Rev.2.26-Rev.3.21" parsed="|Rev|2|26|3|21" passage="Re 2:26-3:21">Rev. ii. 26-iii. 21</scripRef>. Sufferers
for Christ in the latter days, shall have the same reward with the
martyrs and confessors of the primitive times, though they are more
celebrated; and faithful ministers now, the same with the first
fathers.</p>
<p class="indent" id="Matt.xxi-p8">We have two things in the parable; the
<i>agreement</i> with the labourers, and the <i>account</i> with
them.</p>
<p class="indent" id="Matt.xxi-p9">(1.) Here is the agreement made with the
labourers (<scripRef id="Matt.xxi-p9.1" osisRef="Bible:Matt.20.1-Matt.20.7" parsed="|Matt|20|1|20|7" passage="Mt 20:1-7"><i>v.</i> 1-7</scripRef>);
and here it will be asked, as usual,</p>
<p class="indent" id="Matt.xxi-p10">[1.] Who hires them? <i>A man that is a
householder.</i> God is the great Householder, <i>whose we are, and
whom we serve;</i> as a householder, he has work that he will have
to be done, and servants that he will have to be doing; he has a
great family in heaven and earth, which is named from Jesus Christ
(<scripRef id="Matt.xxi-p10.1" osisRef="Bible:Eph.3.15" parsed="|Eph|3|15|0|0" passage="Eph 3:15">Eph. iii. 15</scripRef>), which he is
Owner and Ruler of. God hires labourers, not because he needs them
or their services (for, <i>if we be righteous, what do we unto
him?</i>), but as some charitable generous householders keep poor
men to work, in kindness to them, to save them from idleness and
poverty, and pay them for working for themselves.</p>
<p class="indent" id="Matt.xxi-p11">[2.] Whence they are hired? Out of <i>the
market-place,</i> where, till they are hired into God's service,
they <i>stand idle</i> (<scripRef id="Matt.xxi-p11.1" osisRef="Bible:Matt.20.3" parsed="|Matt|20|3|0|0" passage="Mt 20:3"><i>v.</i>
3</scripRef>), <i>all the day idle</i> (<scripRef id="Matt.xxi-p11.2" osisRef="Bible:Matt.20.6" parsed="|Matt|20|6|0|0" passage="Mt 20:6"><i>v.</i> 6</scripRef>). Note, <i>First,</i> The soul of
man stands ready to be hired into some service or other; it was (as
all the creatures were) created to work, and is either a <i>servant
to iniquity,</i> or a <i>servant to righteousness,</i> <scripRef id="Matt.xxi-p11.3" osisRef="Bible:Rom.6.19" parsed="|Rom|6|19|0|0" passage="Ro 6:19">Rom. vi. 19</scripRef>. The devil, by his
temptations, is <i>hiring labourers</i> into his field, to <i>feed
swine.</i> God, by his gospel, is <i>hiring labourers into his
vineyard, to dress it, and keep it,</i> paradise-work. We are put
to our choice; for hired we must be (<scripRef id="Matt.xxi-p11.4" osisRef="Bible:Josh.24.15" parsed="|Josh|24|15|0|0" passage="Jos 24:15">Josh. xxiv. 15</scripRef>); <i>Choose ye this day whom
ye will serve. Secondly,</i> Till we are hired into the service of
God, we are standing all the day idle; a sinful state, though a
state of drudgery to Satan, may really be called <i>a state of
idleness;</i> sinners are doing nothing, nothing to the purpose,
nothing of the great work they were sent into the world about,
nothing that will pass well in the account. <i>Thirdly,</i> The
gospel call is given to those that <i>stand idle in the
market-place.</i> The market-place is <i>a place of concourse,</i>
and there <i>Wisdom cries</i> (<scripRef id="Matt.xxi-p11.5" osisRef="Bible:Prov.1.20-Prov.1.21" parsed="|Prov|1|20|1|21" passage="Pr 1:20,21">Prov.
i. 20, 21</scripRef>); it is a place of sport, there the
<i>children are playing</i> (<scripRef id="Matt.xxi-p11.6" osisRef="Bible:Matt.11.16" parsed="|Matt|11|16|0|0" passage="Mt 11:16"><i>ch.</i> xi. 16</scripRef>); and the gospel calls us
from vanity to seriousness; it is a place of business, of noise and
hurry; and from that we are called to retire. "Come, come from this
market-place."</p>
<p class="indent" id="Matt.xxi-p12">[3.] What are they hired to do? To labour
in his vineyard. Note, <i>First,</i> The church is God's vineyard;
it is of his planting, watering, and fencing; and the fruits of it
must be to his honour and praise. <i>Secondly,</i> We are all
called upon to be labourers in this vineyard. The work of religion
is vineyard-work, pruning, dressing, digging, watering, fencing,
weeding. We have each of us our own vineyard to keep, our own soul;
and it is God's and to be kept and dressed for him. In this work we
must not be slothful, not loiterers, but <i>labourers,</i> working,
and <i>working out our own salvation.</i> Work for God will not
admit of trifling. A man may go idle to hell; but he that will go
to heaven, must be busy.</p>
<p class="indent" id="Matt.xxi-p13">[4.] What shall be their wages? He
promises, <i>First, A penny,</i> <scripRef id="Matt.xxi-p13.1" osisRef="Bible:Matt.20.2" parsed="|Matt|20|2|0|0" passage="Mt 20:2"><i>v.</i> 2</scripRef>. The Roman penny was, in our
money, of the value of a sevenpence half-penny, a day's wages for a
day's work, and the wages sufficient for a day's maintenance. This
doth not prove that the reward of our obedience to God is <i>of
works,</i> or <i>of debt</i> (no, it is <i>of grace, free
grace,</i> <scripRef id="Matt.xxi-p13.2" osisRef="Bible:Rom.4.4" parsed="|Rom|4|4|0|0" passage="Ro 4:4">Rom. iv. 4</scripRef>), or
that there is any proportion between our services and heaven's
glories; no, when we have done all, <i>we are unprofitable
servants;</i> but it is to signify that there is a reward set
before us, and a sufficient one. <i>Secondly, Whatsoever is
right,</i> <scripRef id="Matt.xxi-p13.3" osisRef="Bible:Matt.20.4-Matt.20.7" parsed="|Matt|20|4|20|7" passage="Mt 20:4-7"><i>v.</i> 4-7</scripRef>.
Note, God will be sure not to be behind-hand with any for the
service they do him: never any lost by working for God. The crown
set before us is <i>a crown of righteousness, which the righteous
Judge shall give.</i></p>
<p class="indent" id="Matt.xxi-p14">[5.] For what term are they hired? For <i>a
day.</i> It is but a day's work that is here done. The time of life
is the day, in which <i>we must work the works of him that sent
us</i> into the world. It is a short time; the reward is for
eternity, the work is but for <i>a day;</i> man is said <i>to
accomplish, as a hireling, his day,</i> <scripRef id="Matt.xxi-p14.1" osisRef="Bible:Job.14.6" parsed="|Job|14|6|0|0" passage="Job 14:6">Job xiv. 6</scripRef>. This should quicken us to
expedition and diligence in our work, that we have but a little
time to work in, and <i>the night</i> is hastening on, <i>when no
man can work;</i> and if our great work be undone when our day is
done, we are undone for ever. It should also encourage us in
reference to the hardships and difficulties of our work, that it is
but <i>for a day;</i> the approaching <i>shadow, which the servant
earnestly desireth,</i> will bring with it both rest, and <i>the
reward of our work,</i> <scripRef id="Matt.xxi-p14.2" osisRef="Bible:Job.7.2" parsed="|Job|7|2|0|0" passage="Job 7:2">Job vii.
2</scripRef>. Hold out, faith, and patience, yet a little
while.</p>
<p class="indent" id="Matt.xxi-p15">[6.] Notice is taken of the several hours
of the day, at which the labourers were hired. The apostles were
sent forth at <i>the first and third hour</i> of the gospel day;
they had a first and a second mission, while Christ was on earth,
and their business was to call in the Jews; after Christ's
ascension, about <i>the sixth and ninth hour,</i> they went out
again on the same errand, <i>preaching the gospel to the Jews only,
to them in Judea first,</i> and afterward to them of the
dispersion; but, at length, as it were <i>about the eleventh
hour,</i> they called the Gentiles to the same work and privilege
with the Jews, and told them that in Christ Jesus there should be
<i>no difference</i> made <i>between Jew and Greek.</i></p>
<p class="indent" id="Matt.xxi-p16">But this may be, and commonly is, applied
to the several ages of life, in which souls are converted to
Christ. The common call is promiscuous, to come and work in the
vineyard; but the effectual call is particular, and it is
<i>then</i> effectual when we come at the call.</p>
<p class="indent" id="Matt.xxi-p17"><i>First,</i> Some are effectually called,
and begin to work in the vineyard when they are very young; are
sent in early in the morning, whose tender years are seasoned with
grace, and the remembrance of their Creator. John the Baptist was
<i>sanctified from the womb,</i> and therefore <i>great</i>
(<scripRef id="Matt.xxi-p17.1" osisRef="Bible:Luke.1.15" parsed="|Luke|1|15|0|0" passage="Lu 1:15">Luke i. 15</scripRef>); Timothy
<i>from a child</i> (<scripRef id="Matt.xxi-p17.2" osisRef="Bible:2Tim.3.15" parsed="|2Tim|3|15|0|0" passage="2Ti 3:15">2 Tim. iii.
15</scripRef>); Obadiah <i>feared the Lord from his youth.</i>
Those that have such a journey to go, had need set out betimes, the
sooner the better.</p>
<p class="indent" id="Matt.xxi-p18"><i>Secondly,</i> Others are savingly
wrought upon in middle age; <i>Go work in the vineyard, at the
third, sixth, or ninth hour.</i> The power of divine grace is
magnified in the conversion of some, when they are in the midst of
their pleasures and worldly pursuits, as Paul. God has work for all
ages; no time amiss to turn to God; none can say, "It is all in
good time;" for, whatever hour of the day it is with us, the time
past of our life may suffice that we have served sin; <i>Go ye also
into the vineyard.</i> God turns away none that are willing to be
hired, for <i>yet there is room.</i></p>
<p class="indent" id="Matt.xxi-p19"><i>Thirdly,</i> Others are hired into the
vineyard in old age, at <i>the eleventh hour,</i> when <i>the day
of life is far spent,</i> and there is but <i>one hour</i> of the
twelve remaining. None are hired at the twelfth hour; when life is
done, opportunity is done; but "while there is life, there is
hope." 1. There is hope <i>for</i> old sinners; for if, in
sincerity, they turn to God, they shall doubtless be accepted; true
repentance is never too late. And, 2. There is hope <i>of</i> old
sinners, that they may be brought to true repentance; nothing is
too hard for Almighty grace to do, it <i>can change the Ethiopian's
skin, and the leopard's spots;</i> can set those to work, who have
contracted a habit of idleness. Nicodemus may <i>be born again when
he is old,</i> and <i>the old man may be put off, which is
corrupt.</i></p>
<p class="indent" id="Matt.xxi-p20">Yet let none, upon this presumption, put
off their repentance till they are old. These were <i>sent into the
vineyard,</i> it is true, <i>at the eleventh hour;</i> but nobody
had hired them, or offered to hire them, before. The Gentiles came
in <i>at the eleventh hour,</i> but it was because the gospel had
not been before preached to them. Those that have had gospel offers
made them <i>at the third, or sixth hour,</i> and have resisted and
refused them, will not have that to say for themselves at the
eleventh hour, that these had; <i>No man has hired us;</i> nor can
they be sure that any man will hire them at the ninth or eleventh
hour; and therefore not to discourage any, but to awaken all, be it
remembered, that <i>now is the accepted time; if we will hear his
voice,</i> it must be <i>to-day.</i></p>
<p class="indent" id="Matt.xxi-p21">(2.) Here is the account with the
labourers. Observe,</p>
<p class="indent" id="Matt.xxi-p22">[1.] When the account was taken; <i>when
the evening was come,</i> then, as usual, the day-labourers were
called and paid. Note, Evening time is the reckoning time; the
particular account must be given up in the evening of our life; for
after death cometh the judgment. Faithful labourers shall receive
their reward when they die; it is deferred till then, that they may
wait with patience for it, but no longer; for God will observe his
own rule, <i>The hire of the labourers shall not abide with thee
all night, until the morning.</i> See <scripRef id="Matt.xxi-p22.1" osisRef="Bible:Deut.24.15" parsed="|Deut|24|15|0|0" passage="De 24:15">Deut. xxiv. 15</scripRef>. When Paul, that faithful
labourer, departs, he is with Christ presently. The payment shall
not be wholly deferred till <i>the morning of the resurrection;</i>
but then, in the evening of the world, will be the general account,
when <i>every one shall receive according to the things done in the
body.</i> When time ends, and with it the world of work and
opportunity, then the state of retribution commences; then call the
labourers, and give them their hire. Ministers call them into the
vineyard, to do their work; death calls them out of the vineyard,
to receive their penny: and those to whom the call into the
vineyard is effectual, the call out of it will be joyful. Observe,
They did not come for their pay till they were called; we must with
patience wait God's time for our rest and recompence; go by our
master's clock. <i>The last trumpet, at the great day, shall call
the labourers,</i> <scripRef id="Matt.xxi-p22.2" osisRef="Bible:1Thess.4.16" parsed="|1Thess|4|16|0|0" passage="1Th 4:16">1 Thess. iv.
16</scripRef>. <i>Then shalt thou call,</i> saith the good and
faithful servant, <i>and I will answer.</i> In calling the
labourers, they must begin from the last, and so to the first. Let
not those that come in at the eleventh hour, be put behind the
rest, but, lest they should be discouraged, call them first. <i>At
the great day,</i> though <i>the dead in Christ shall rise
first,</i> yet <i>they which are alive and remain, on whom the ends
of the world</i> (the eleventh hour of its day) <i>comes, shall be
caught up together with them in the clouds;</i> no preference shall
be given to seniority, but every man <i>shall stand in his own lot
at the end of the days.</i></p>
<p class="indent" id="Matt.xxi-p23">[2.] What the account was; and in that
observe,</p>
<p class="indent" id="Matt.xxi-p24"><i>First,</i> The general pay (<scripRef id="Matt.xxi-p24.1" osisRef="Bible:Matt.20.9-Matt.20.10" parsed="|Matt|20|9|20|10" passage="Mt 20:9,10"><i>v.</i> 9, 10</scripRef>); <i>They received
every man a penny.</i> Note, <i>All that by patient continuance in
well-doing, seek for glory, honour, and immortality,</i> shall
undoubtedly <i>obtain eternal life</i> (<scripRef id="Matt.xxi-p24.2" osisRef="Bible:Rom.2.7" parsed="|Rom|2|7|0|0" passage="Ro 2:7">Rom. ii. 7</scripRef>), not as <i>wages</i> for the value
of their work, but as the <i>gift</i> of God. Though there be
degrees of glory in heaven, yet it will be to all a complete
happiness. They that come from the east and west, and so come in
late, that are picked up out of <i>the highways and the hedges,
shall sit down with Abraham, Isaac, and Jacob,</i> at the same
feast, <scripRef id="Matt.xxi-p24.3" osisRef="Bible:Matt.7.11" parsed="|Matt|7|11|0|0" passage="Mt 7:11"><i>ch.</i> vii. 11</scripRef>.
In heaven, every vessel will be full, brimful, though every vessel
is not alike large and capacious. In the distribution of future
joys, as it was in the gathering of the manna, he that shall gather
much, will have nothing over, and he that shall gather little, will
have no lack, <scripRef id="Matt.xxi-p24.4" osisRef="Bible:Exod.16.18" parsed="|Exod|16|18|0|0" passage="Ex 16:18">Exod. xvi.
18</scripRef>. Those whom Christ fed miraculously, though of
different sizes, <i>men, women, and children, did all eat, and were
filled.</i></p>
<p class="indent" id="Matt.xxi-p25">The giving of a whole day's wages to those
that had not done the tenth part of a day's work, is designed to
show that God distributes his rewards by <i>grace</i> and
<i>sovereignty,</i> and not of <i>debt.</i> The best of the
labourers, and those that begin soonest, having so many empty
spaces in their time, and their works not being filled up before
God, may truly be said to labour in the vineyard scarcely one hour
of their twelve; but because <i>we are under grace,</i> and <i>not
under the law,</i> even such defective services, done in sincerity,
shall not only be accepted, but by free grace richly rewarded.
Compare <scripRef id="Matt.xxi-p25.1" osisRef="Bible:Luke.17.7-Luke.17.8 Bible:Luke.12.37" parsed="|Luke|17|7|17|8;|Luke|12|37|0|0" passage="Lu 17:7,8,12:37">Luke xvii. 7, 8, with
Luke xii. 37</scripRef>.</p>
<p class="indent" id="Matt.xxi-p26"><i>Secondly,</i> The particular pleading
with those that were offended with this distribution in gavel-kind.
The circumstances of this serve to adorn the parable; but the
general scope is plain, that <i>the last shall be first.</i> We
have here,</p>
<p class="indent" id="Matt.xxi-p27">1. The offence taken (<scripRef id="Matt.xxi-p27.1" osisRef="Bible:Matt.20.11-Matt.20.12" parsed="|Matt|20|11|20|12" passage="Mt 20:11,12"><i>v.</i> 11, 12</scripRef>); <i>They murmured at the
good man of the house;</i> not that there is, or can be, any
discontent or murmuring in heaven, for that is both guilt and
grief, and in heaven there is neither; but there may be, and often
are, discontent and murmuring concerning heaven and heavenly
things, while they are in prospect and promise in this world. This
signifies the jealousy which the Jews were provoked to by the
admission of the Gentiles into the kingdom of heaven. As the elder
brother, in the parable of the prodigal, repined at the reception
of his younger brother, and complained of his father's generosity
to him; so these labourers quarrelled with their master, and found
fault, not because they had not enough, so much as because others
were made <i>equal</i> with them. They boast, as the prodigal's
elder brother did, of their good services; <i>We have borne the
burthen and heat of the day;</i> that was the most they could make
of it. Sinners are said to <i>labour in the very fire</i>
(<scripRef id="Matt.xxi-p27.2" osisRef="Bible:Hab.2.13" parsed="|Hab|2|13|0|0" passage="Hab 2:13">Hab. ii. 13</scripRef>), whereas
God's servants, at the worst, do but labour in the sun; not in the
heat of the iron furnace, but only in the heat of the day. Now
<i>these last have worked but one hour,</i> and that too in the
cool of the day; and yet <i>thou hast made them equal with us.</i>
The Gentiles, who are newly called in, have as much of the
privileges of the kingdom of the Messiah as the Jews have, who have
so long been labouring in the vineyard of the Old-Testament church,
under the yoke of the ceremonial law, in expectation of that
kingdom. Note, There is a great proneness in us to think that we
have too little, and other too much, of the tokens of God's favour;
and that we do too much, and others too little, in the work of God.
Very apt we all are to undervalue the deserts of others, and to
overvalue our own. Perhaps, Christ here gives an intimation to
Peter, not to boast too much, as he seemed to do, of his having
<i>left all to follow Christ;</i> as if, because he and the rest of
them had borne the burthen and heat of the day thus, they must have
a heaven by themselves. It is hard for those that do or suffer more
than ordinary for God, not to be elevated too much with the thought
of it, and to expect to merit by it. Blessed Paul guarded against
this, when, though <i>the chief of the apostles,</i> he owned
himself to be <i>nothing,</i> to be <i>less than the least of all
saints.</i></p>
<p class="indent" id="Matt.xxi-p28">2. The offence removed. Three things the
master of the house urges, in answer to this ill-natured
surmise.</p>
<p class="indent" id="Matt.xxi-p29">(1.) That the complainant had no reason at
all to say he had any wrong done to him, <scripRef id="Matt.xxi-p29.1" osisRef="Bible:Matt.20.13-Matt.20.14" parsed="|Matt|20|13|20|14" passage="Mt 20:13,14"><i>v.</i> 13, 14</scripRef>. Here he asserts his own
justice; <i>Friend, I do thee no wrong.</i> He calls him
<i>friend,</i> for in reasoning with others we should use soft
words and hard arguments; if our inferiors are peevish and
provoking, yet we should not thereby be put into a passion, but
speak calmly to them. [1.] It is incontestably true, that God can
do no wrong. This is the prerogative of the King of kings. <i>Is
there unrighteousness with God?</i> The apostle startles at the
thought of it; <i>God forbid!</i> <scripRef id="Matt.xxi-p29.2" osisRef="Bible:Rom.3.5-Rom.3.6" parsed="|Rom|3|5|3|6" passage="Ro 3:5,6">Rom.
iii. 5, 6</scripRef>. His word should silence all our murmurings,
that, whatever God does to us, or withholds from us, he does us no
wrong. [2.] If God gives that grace to others, which he denies to
us, it is kindness to them, but no injustice to us; and bounty to
another, while it is no injustice to us, we ought not to find fault
with. Because it is free grace, that is given to those that have
it, boasting is for ever excluded; and because it is free grace,
that is withheld from those that have it not, murmuring is for ever
excluded. Thus <i>shall every mouth be stopped, and all flesh be
silent before God.</i></p>
<p class="indent" id="Matt.xxi-p30">To convince the murmurer that he did no
wrong, he refers him to the bargain: "<i>Didst not thou agree with
me for a penny?</i> And if thou hast what thou didst agree for,
thou hast no reason to cry out of wrong; thou shalt have what we
agreed for." Though God is a debtor to none, yet he is graciously
pleased to make himself a debtor by his own promise, for the
benefit of which, through Christ, believers agree with him, and he
will stand to his part of the agreement. Note, It is good for us
often to consider what it was that we agreed with God for.
<i>First,</i> Carnal worldlings agree with God for their penny in
this world; they choose <i>their portion in this life</i>
(<scripRef id="Matt.xxi-p30.1" osisRef="Bible:Ps.17.14" parsed="|Ps|17|14|0|0" passage="Ps 17:14">Ps. xvii. 14</scripRef>); in these
things they are willing to <i>have their reward</i> (<scripRef id="Matt.xxi-p30.2" osisRef="Bible:Matt.6.2 Bible:Matt.6.5" parsed="|Matt|6|2|0|0;|Matt|6|5|0|0" passage="Mt 6:2,5"><i>ch.</i> vi. 2, 5</scripRef>), <i>their
consolation</i> (<scripRef id="Matt.xxi-p30.3" osisRef="Bible:Luke.6.24" parsed="|Luke|6|24|0|0" passage="Lu 6:24">Luke vi.
24</scripRef>), <i>their good things</i> (<scripRef id="Matt.xxi-p30.4" osisRef="Bible:Luke.16.25" parsed="|Luke|16|25|0|0" passage="Lu 16:25">Luke xvi. 25</scripRef>); and with these they shall be
put off, shall be cut off from spiritual and eternal blessings; and
herein God does them no wrong; they have what they chose, the penny
they agreed for; <i>so shall their doom be, themselves have decided
it;</i> it is conclusive against them. <i>Secondly,</i> Obedient
believers agree with God for their penny in the other world, and
they must remember that they have so agreed. Didst not thou agree
to take God's word for it? Thou didst; and wilt thou go and agree
with the world? Didst not thou agree to take up with heaven as thy
portion, thy all, and to take up with nothing short of it? And wilt
thou seek for a happiness in the creature, or think from thence to
make up the deficiencies of thy happiness in God?</p>
<p class="indent" id="Matt.xxi-p31">He therefore, 1. Ties him to his bargain
(<scripRef id="Matt.xxi-p31.1" osisRef="Bible:Matt.20.14" parsed="|Matt|20|14|0|0" passage="Mt 20:14"><i>v.</i> 14</scripRef>); <i>Take
that thine is, and go thy way.</i> If we understand it of that
which is ours by debt or absolute propriety, it would be a dreadful
word; we are all undone, if we be put off with that only which we
can call our <i>own.</i> The highest creature must go away into
nothing, if he must go away with that only which is his own: but if
we understand it of that which is ours by <i>gift,</i> the free
gift of God, it teaches us <i>to be content with such things as we
have.</i> Instead of repining that we have no more, let us take
what we have, and be thankful. If God be better in any respect to
others than to us, yet we have no reason to complain while he is so
much better to us than we deserve, in giving us our penny, though
we are unprofitable servants. 2. He tells him that those he envied
should fare as well as he did; "<i>I will give unto this last, even
as unto thee;</i> I am resolved I will." Note, The unchangeableness
of God's purposes in dispensing his gifts should silence our
murmurings. If he will do it, it is not for us to gainsay; for
<i>he is in one mind, and who can turn him? Neither giveth he an
account of any of his matters;</i> nor is it fit he should.</p>
<p class="indent" id="Matt.xxi-p32">(2.) He had no reason to quarrel with the
master; for what he gave was absolutely his own, <scripRef id="Matt.xxi-p32.1" osisRef="Bible:Matt.20.15" parsed="|Matt|20|15|0|0" passage="Mt 20:15"><i>v.</i> 15</scripRef>. As before he asserted his
justice, so here his sovereignty; <i>Is it not lawful for me to do
what I will with my own?</i> Note, [1.] God is the Owner of all
good; his propriety in it is absolute, sovereign, and unlimited.
[2.] He may therefore give or withhold his blessings, as he
pleases. What we have, is not our <i>own,</i> and therefore <i>it
is not lawful for us to do what we will with</i> it; but what God
has, is his own; and this will justify him, <i>First,</i> In all
the disposals of his providence; when God takes from us that which
was dear to us, and which we could ill spare, we must silence our
discontents with this; <i>May he not do what he will with his own?
Abstulit, sed et dedit—He hath taken away; but he originally
gave.</i> It is not for such depending creatures as we are to
quarrel with our Sovereign. <i>Secondly,</i> In all the
dispensations of his grace, God gives or withholds the means of
grace, and the Spirit of grace, as he pleases. Not but that there
is a counsel in every will of God, and what seems to us to be done
arbitrarily, will appear at length to have been done wisely, and
for holy ends. But this is enough to silence all murmurs and
objectors, that God is sovereign Lord of all, and <i>may do what he
will with his own.</i> We are in his hand, as clay in the hands of
a potter; and it is not for us to prescribe to him, or strive with
him.</p>
<p class="indent" id="Matt.xxi-p33">(3.) He had no reason to envy his fellow
servant, or to grudge at him; or to be angry that he came into the
vineyard no sooner; for he was not sooner called; he had no reason
to be angry that the master had given him wages for the whole day,
when he had idled away the greatest part of it; for <i>Is thine eye
evil, because I am good?</i> See here,</p>
<p class="indent" id="Matt.xxi-p34">[1.] The nature of envy; It is an evil eye.
The eye is often both the inlet and the outlet of this sin. <i>Saul
saw that David prospered, and he eyed him,</i> <scripRef id="Matt.xxi-p34.1" osisRef="Bible:1Sam.18.9 Bible:1Sam.18.15" parsed="|1Sam|18|9|0|0;|1Sam|18|15|0|0" passage="1Sa 18:9,15">1 Sam. xviii. 9, 15</scripRef>. It is an evil eye,
which is displeased at the good of others, and desires their hurt.
What can have more evil in it? It is grief to ourselves, anger to
God, and ill-will to our neighbour; and it is a sin that has
neither pleasure, profit, nor honour, in it; <i>it is an evil, an
only evil.</i></p>
<p class="indent" id="Matt.xxi-p35">[2.] The aggravation of it; "It is because
I am good." Envy is unlikeness to God, who is good, and doeth good,
and delighteth in doing good; nay, it is an opposition and
contradiction to God; it is a dislike of his proceedings, and a
displeasure at what he does, and is pleased with. It is a direct
violation of both the two great commandments at once; both that of
love to God, in whose will we should acquiesce, and love to our
neighbour, in whose welfare we should rejoice. Thus man's badness
takes occasion from God's goodness to be more exceedingly
sinful.</p>
<p class="indent" id="Matt.xxi-p36"><i>Lastly,</i> Here is the application of
the parable (<scripRef id="Matt.xxi-p36.1" osisRef="Bible:Matt.20.16" parsed="|Matt|20|16|0|0" passage="Mt 20:16"><i>v.</i> 16</scripRef>),
in that observation which occasioned it (<scripRef id="Matt.xxi-p36.2" osisRef="Bible:Matt.19.30" parsed="|Matt|19|30|0|0" passage="Mt 19:30"><i>ch.</i> xix. 30</scripRef>); <i>So the first shall be
last, and the last first.</i> There were many that followed Christ
now in the regeneration, when the gospel kingdom was first set up,
and these Jewish converts seemed to have got the start of others;
but Christ, to obviate and silence their boasting, here tells
them,</p>
<p class="indent" id="Matt.xxi-p37">1. That they might possibly be outstripped
by their successors in profession, and, though they were before
others in profession, might be found inferior to them in knowledge,
grace, and holiness. The Gentile church, which was as yet unborn,
the Gentile world, which as yet stood <i>idle in the
market-place,</i> would produce greater numbers of eminent, useful
Christians, than were found among the Jews. More and more excellent
shall be <i>the children of the desolate than those of the married
wife,</i> <scripRef id="Matt.xxi-p37.1" osisRef="Bible:Isa.54.1" parsed="|Isa|54|1|0|0" passage="Isa 54:1">Isa. liv. 1</scripRef>. Who
knows but that the church, in its old age, may be more fat and
flourishing than ever, to show that the Lord is upright? Though
primitive Christianity had more of the purity and power of that
holy religion than is to be found in the degenerate age wherein we
live, yet what <i>labourers</i> may be <i>sent into the vineyard in
the eleventh hour of the church's day,</i> in the Philadelphian
period, and what plentiful effusions of the Spirit may then be,
above what has been yet, who can tell?</p>
<p class="indent" id="Matt.xxi-p38">2. That they had reason to fear, lest they
themselves should be found hypocrites at last; for <i>many are
called but few chosen.</i> This is applied to the Jews (<scripRef id="Matt.xxi-p38.1" osisRef="Bible:Matt.22.14" parsed="|Matt|22|14|0|0" passage="Mt 22:14"><i>ch.</i> xxii. 14</scripRef>); it was so then,
it is too true still; many are called with a common call, that are
not chosen with a saving choice. All that are chosen from eternity,
are effectually called, <i>in the fulness of time</i> (<scripRef id="Matt.xxi-p38.2" osisRef="Bible:Rom.8.30" parsed="|Rom|8|30|0|0" passage="Ro 8:30">Rom. viii. 30</scripRef>), so that in making our
effectual calling sure we <i>make sure our election</i> (<scripRef id="Matt.xxi-p38.3" osisRef="Bible:2Pet.1.10" parsed="|2Pet|1|10|0|0" passage="2Pe 1:10">2 Pet. i. 10</scripRef>); but it is not so as to
the outward call; <i>many are called,</i> and yet refuse (<scripRef id="Matt.xxi-p38.4" osisRef="Bible:Prov.1.24" parsed="|Prov|1|24|0|0" passage="Pr 1:24">Prov. i. 24</scripRef>), nay, as they are called
<i>to</i> God, so they go <i>from</i> him (<scripRef id="Matt.xxi-p38.5" osisRef="Bible:Hos.11.2 Bible:Hos.11.7" parsed="|Hos|11|2|0|0;|Hos|11|7|0|0" passage="Ho 11:2,7">Hos. xi. 2, 7</scripRef>), by which it appears that
they were not chosen, for <i>the election will obtain,</i>
<scripRef id="Matt.xxi-p38.6" osisRef="Bible:Rom.11.7" parsed="|Rom|11|7|0|0" passage="Ro 11:7">Rom. xi. 7</scripRef>. Note, There are
but few <i>chosen</i> Christians, in comparison with the many that
are only <i>called</i> Christians; it therefore highly concerns us
to build our hope for heaven upon the rock of an eternal choice,
and not upon the sand of an external call; and we should fear lest
we be found but seeming Christians, and so should really come
short; nay, lest we be found blemished Christians, and so should
<i>seem to come short,</i> <scripRef id="Matt.xxi-p38.7" osisRef="Bible:Heb.4.1" parsed="|Heb|4|1|0|0" passage="Heb 4:1">Heb. iv.
1</scripRef>.</p>
</div><scripCom id="Matt.xxi-p38.8" osisRef="Bible:Matt.20.17-Matt.20.19" parsed="|Matt|20|17|20|19" passage="Mt 20:17-19" type="Commentary"/><div class="Commentary" id="Bible:Matt.20.17-Matt.20.19">
<h4 id="Matt.xxi-p38.9">The Sufferings of Christ
Predicted.</h4>
<p class="passage" id="Matt.xxi-p39">17 And Jesus going up to Jerusalem took the
twelve disciples apart in the way, and said unto them,   18
Behold, we go up to Jerusalem; and the Son of man shall be betrayed
unto the chief priests and unto the scribes, and they shall condemn
him to death,   19 And shall deliver him to the Gentiles to
mock, and to scourge, and to crucify <i>him:</i> and the third day
he shall rise again.</p>
<p class="indent" id="Matt.xxi-p40">This is the third time that Christ gave his
disciples notice of his approaching sufferings; he was not going up
to Jerusalem to celebrate the passover, and to offer up himself the
great Passover; both must be done at Jerusalem: there <i>the
passover must be kept</i> (<scripRef id="Matt.xxi-p40.1" osisRef="Bible:Deut.12.5" parsed="|Deut|12|5|0|0" passage="De 12:5">Deut. xii.
5</scripRef>), and there a prophet must perish, because there the
great Sanhedrim sat, who were judges in that case, <scripRef id="Matt.xxi-p40.2" osisRef="Bible:Luke.13.33" parsed="|Luke|13|33|0|0" passage="Lu 13:33">Luke xiii. 33</scripRef>. Observe,</p>
<p class="indent" id="Matt.xxi-p41">I. The privacy of this prediction; <i>He
took the twelve disciples apart in the way.</i> This was one of
those things which were told to them in <i>darkness,</i> but which
they were afterward to <i>speak in the light,</i> <scripRef id="Matt.xxi-p41.1" osisRef="Bible:Matt.10.27" parsed="|Matt|10|27|0|0" passage="Mt 10:27"><i>ch.</i> x. 27</scripRef>. His secret was with
them, as his friends, and this particularly. It was a hard saying,
and, if any could bear it, they could. They would be more
immediately exposed to peril with him, and therefore it was
requisite that they should know of it, that, being fore-warned,
they might be fore-armed. It was not fit to be spoken publicly as
yet, 1. Because many that were cool toward him, would hereby have
been driven to turn their backs upon him; the scandal of the cross
would have frightened them from following him any longer. 2.
Because many that were hot for him, would hereby be driven to take
up arms in his defense, and it might have occasioned <i>an uproar
among the people</i> (<scripRef id="Matt.xxi-p41.2" osisRef="Bible:Matt.26.5" parsed="|Matt|26|5|0|0" passage="Mt 26:5"><i>ch.</i> xxvi.
5</scripRef>), which would have been laid to his charge, if he had
told them of it publicly before: and, besides that such methods are
utterly disagreeable to the genius of his kingdom, which is not of
this world, he never countenanced any thing which had a tendency to
prevent his sufferings. This discourse was not in the synagogue, or
in the house, but <i>in the way,</i> as they travelled along; which
teaches us, in our walks or travels with our friends, to keep up
such discourse as <i>is good, and to the use of edifying.</i> See
<scripRef id="Matt.xxi-p41.3" osisRef="Bible:Deut.16.7" parsed="|Deut|16|7|0|0" passage="De 16:7">Deut. xvi. 7</scripRef>.</p>
<p class="indent" id="Matt.xxi-p42">II. The prediction itself, <scripRef id="Matt.xxi-p42.1" osisRef="Bible:Matt.20.18-Matt.20.19" parsed="|Matt|20|18|20|19" passage="Mt 20:18,19"><i>v.</i> 18, 19</scripRef>. Observe,</p>
<p class="indent" id="Matt.xxi-p43">1. It is but a repetition of what he had
once and again said before, <scripRef id="Matt.xxi-p43.1" osisRef="Bible:Matt.16.21 Bible:Matt.17.22-Matt.17.23" parsed="|Matt|16|21|0|0;|Matt|17|22|17|23" passage="Mt 16:21,17:22,23"><i>ch.</i> xvi. 21; xvii. 22, 23</scripRef>.
This intimates that he not only saw clearly what troubles lay
before him, but that his heart was upon his suffering-work; it
filled him, not with fear, then he would have studied to avoid it,
and could have done it, but with desire and expectation; he spoke
thus frequently of his sufferings, because through them he was to
enter into his glory. Note, It is good for us to be often thinking
and speaking of our death, and of the sufferings which, it is
likely, we may meet with betwixt this and the grave; and thus, by
making them more familiar, they would become less formidable. This
is one way of dying daily, and of taking up our cross daily, to be
daily speaking of the cross, and of dying; which would come neither
the sooner nor the surer, but much the better, for our thoughts and
discourses of them.</p>
<p class="indent" id="Matt.xxi-p44">2. He is more particular here in
foretelling his sufferings than any time before. He had said
(<scripRef id="Matt.xxi-p44.1" osisRef="Bible:Matt.16.21" parsed="|Matt|16|21|0|0" passage="Mt 16:21"><i>ch.</i> xvi. 21</scripRef>), that
he <i>should suffer many things, and be killed;</i> and (<scripRef id="Matt.xxi-p44.2" osisRef="Bible:Matt.17.22" parsed="|Matt|17|22|0|0" passage="Mt 17:22"><i>ch.</i> xvii. 22</scripRef>), that he should
<i>be betrayed into the hands of men, and they should kill him;</i>
but here he adds; that he shall be <i>condemned, and delivered to
the Gentiles,</i> that <i>they shall mock him, and scourge him, and
crucify him.</i> These are frightful things, and the certain
foresight of them was enough to damp an ordinary resolution, yet
(as was foretold concerning him, <scripRef id="Matt.xxi-p44.3" osisRef="Bible:Isa.42.4" parsed="|Isa|42|4|0|0" passage="Isa 42:4">Isa.
xlii. 4</scripRef>) <i>he did not fail, nor was discouraged;</i>
but the more clearly he foresaw his sufferings, the more cheerfully
he went forth to meet them. He foretels by whom he should suffer,
by <i>the chief priests and the scribes;</i> so he had said before,
but here he adds, <i>They shall deliver him to the Gentiles,</i>
that he might be the better understood; for the chief priests and
scribes had no power to put him to death, nor was crucifying a
manner of death in use among the Jews. Christ suffered from the
malice both of Jews and Gentiles, because he was to suffer for the
salvation both of Jews and Gentiles; both had a hand in his death,
because he was to reconcile both by his cross, <scripRef id="Matt.xxi-p44.4" osisRef="Bible:Eph.2.16" parsed="|Eph|2|16|0|0" passage="Eph 2:16">Eph. ii. 16</scripRef>.</p>
<p class="indent" id="Matt.xxi-p45">3. Here, as before, he annexes the mention
of his resurrection and his glory to that of his death and
sufferings; <i>The third day he shall rise again.</i> He still
brings this in, (1.) To encourage himself in his sufferings, and to
carry him cheerfully through them. <i>He endured the cross for the
joy set before him;</i> he foresaw he should rise again, and rise
quickly, the third day. He shall be straightway glorified,
<scripRef id="Matt.xxi-p45.1" osisRef="Bible:John.13.32" parsed="|John|13|32|0|0" passage="Joh 13:32">John xiii. 32</scripRef>. The reward
is not only sure, but very near. (2.) To encourage his disciples,
and comfort them, who would be overwhelmed and greatly terrified by
his sufferings. (3.) To direct us, under all <i>the sufferings of
this present time,</i> to keep up a believing prospect of <i>the
glory to be revealed,</i> to look at <i>the things that are not
seen, that are eternal,</i> which will enable us to call the
present afflictions light, and but for a moment.</p>
</div><scripCom id="Matt.xxi-p45.2" osisRef="Bible:Matt.20.20-Matt.20.28" parsed="|Matt|20|20|20|28" passage="Mt 20:20-28" type="Commentary"/><div class="Commentary" id="Bible:Matt.20.20-Matt.20.28">
<h4 id="Matt.xxi-p45.3">Ambition Corrected.</h4>
<p class="passage" id="Matt.xxi-p46">20 Then came to him the mother of Zebedee's
children with her sons, worshipping <i>him,</i> 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 <i>it shall be given to them</i> for whom it is
prepared of my Father.   24 And when the ten heard <i>it,</i>
they were moved with indignation against the two brethren.  
25 But Jesus called them <i>unto him,</i> 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.</p>
<p class="indent" id="Matt.xxi-p47">Here, is first, the request of the two
disciples to Christ, and the rectifying of the mistake upon which
that was grounded, <scripRef id="Matt.xxi-p47.1" osisRef="Bible:Matt.20.20-Matt.20.23" parsed="|Matt|20|20|20|23" passage="Mt 20:20-23"><i>v.</i>
20-23</scripRef>. 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,
<scripRef id="Matt.xxi-p47.2" osisRef="Bible:Rev.3.19" parsed="|Rev|3|19|0|0" passage="Re 3:19">Rev. iii. 19</scripRef>.</p>
<p class="indent" id="Matt.xxi-p48">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, <scripRef id="Matt.xxi-p48.1" osisRef="Bible:Matt.20.20-Matt.20.21" parsed="|Matt|20|20|20|21" passage="Mt 20:20,21"><i>v.</i> 20, 21</scripRef>. 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
<i>the third day he should rise again.</i> 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,</p>
<p class="indent" id="Matt.xxi-p49">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 <i>a show of
humility</i> (<scripRef id="Matt.xxi-p49.1" osisRef="Bible:Col.2.18" parsed="|Col|2|18|0|0" passage="Col 2:18">Col. ii. 18</scripRef>),
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 <scripRef id="Matt.xxi-p49.2" osisRef="Bible:Matt.27.61 Bible:Mark.15.40" parsed="|Matt|27|61|0|0;|Mark|15|40|0|0" passage="Mt 27:61,Mk 15:40"><i>ch.</i> xxvii. 61, with Mark xv.
40</scripRef>. 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.</p>
<p class="indent" id="Matt.xxi-p50">It was likewise policy to ask first for a
general grant, that he would do a <i>certain</i> thing for them,
not in faith, but in presumption, upon that general promise;
<i>Ask, and it shall be given you;</i> in which is implied this
qualification of our request, that it be according to the revealed
will of God, otherwise we <i>ask and have not,</i> if we ask to
<i>consume it upon our lusts,</i> <scripRef id="Matt.xxi-p50.1" osisRef="Bible:Jas.4.3" parsed="|Jas|4|3|0|0" passage="Jam 4:3">Jam.
iv. 3</scripRef>.</p>
<p class="indent" id="Matt.xxi-p51">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. <i>Seekest thou great things for thyself,</i>
when thou hast just now heard of thy Master's being mocked, and
scourged, and crucified? For shame! <i>Seek them not,</i> <scripRef id="Matt.xxi-p51.1" osisRef="Bible:Jer.45.5" parsed="|Jer|45|5|0|0" passage="Jer 45:5">Jer. xlv. 5</scripRef>.</p>
<p class="indent" id="Matt.xxi-p52">II. Christ's answer to this address
(<scripRef id="Matt.xxi-p52.1" osisRef="Bible:Matt.20.22-Matt.20.23" parsed="|Matt|20|22|20|23" passage="Mt 20:22,23"><i>v.</i> 22, 23</scripRef>),
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 <i>restored
them with the spirit of meekness.</i> Observe,</p>
<p class="indent" id="Matt.xxi-p53">1. How he reproved the ignorance and error
of their petition; <i>Ye know not what ye ask.</i> (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,
<scripRef id="Matt.xxi-p53.1" osisRef="Bible:Titus.1.2" parsed="|Titus|1|2|0|0" passage="Tit 1:2">Tit. i. 2</scripRef>. 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. <i>They</i>
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 <i>all</i> 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, <i>What shall we have?</i> 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 <i>girding on the harness, to boast</i> as
though we <i>had put it off.</i> [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.</p>
<p class="indent" id="Matt.xxi-p54">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.</p>
<p class="indent" id="Matt.xxi-p55">(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.</p>
<p class="indent" id="Matt.xxi-p56">Observe, [1.] How fairly he puts the matter
to them, concerning these difficulties (<scripRef id="Matt.xxi-p56.1" osisRef="Bible:Matt.20.22" parsed="|Matt|20|22|0|0" passage="Mt 20:22"><i>v.</i> 22</scripRef>); "You would stand candidates
for the first post of honour in the kingdom; but <i>are you able to
drink of the cup that I shall drink of?</i> 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, <scripRef id="Matt.xxi-p56.2" osisRef="Bible:Luke.9.55" parsed="|Luke|9|55|0|0" passage="Lu 9:55">Luke ix. 55</scripRef>; 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.</p>
<p class="indent" id="Matt.xxi-p57">Note, <i>First,</i> That to suffer for
Christ is <i>to drink of a cup,</i> and <i>to be baptized with a
baptism.</i> 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 (<scripRef id="Matt.xxi-p57.1" osisRef="Bible:Ps.43.10" parsed="|Ps|43|10|0|0" passage="Ps 43:10">Ps. xliii.
10</scripRef>); a cup of trembling indeed, but not of fire and
brimstone, the portion of the cup of wicked men, <scripRef id="Matt.xxi-p57.2" osisRef="Bible:Ps.11.6" parsed="|Ps|11|6|0|0" passage="Ps 11:6">Ps. xi. 6</scripRef>. 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 (<scripRef id="Matt.xxi-p57.3" osisRef="Bible:Jonah.2.5" parsed="|Jonah|2|5|0|0" passage="Jon 2:5">Jonah ii. 5</scripRef>); 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,
<i>consolation doth more abound.</i> 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 (<scripRef id="Matt.xxi-p57.4" osisRef="Bible:John.18.11" parsed="|John|18|11|0|0" passage="Joh 18:11">John xviii. 11</scripRef>); and it is full of mixture,
<scripRef id="Matt.xxi-p57.5" osisRef="Bible:Ps.75.8" parsed="|Ps|75|8|0|0" passage="Ps 75:8">Ps. lxxv. 8</scripRef>. 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, <scripRef id="Matt.xxi-p57.6" osisRef="Bible:Ezek.20.37 Bible:Isa.48.10" parsed="|Ezek|20|37|0|0;|Isa|48|10|0|0" passage="Eze 20:37,Isa 48:10">Ezek.
xx. 37; Isa. xlviii. 10</scripRef>. Baptism is "an outward and
visible sign of an inward and spiritual grace;" and so is suffering
for Christ, for <i>unto us it is given,</i> <scripRef id="Matt.xxi-p57.7" osisRef="Bible:Phil.1.29" parsed="|Phil|1|29|0|0" passage="Php 1:29">Phil. i. 29</scripRef>.</p>
<p class="indent" id="Matt.xxi-p58"><i>Secondly,</i> 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 (<scripRef id="Matt.xxi-p58.1" osisRef="Bible:John.18.11" parsed="|John|18|11|0|0" passage="Joh 18:11">John xviii.
11</scripRef>), nay, and such a brook (<scripRef id="Matt.xxi-p58.2" osisRef="Bible:Ps.110.7" parsed="|Ps|110|7|0|0" passage="Ps 110:7">Ps. cx. 7</scripRef>), and drink so deep, and yet so
cheerfully; that he would be baptized with such a baptism, and was
so forward to it, <scripRef id="Matt.xxi-p58.3" osisRef="Bible:Luke.12.50" parsed="|Luke|12|50|0|0" passage="Lu 12:50">Luke xii.
50</scripRef>. 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 <i>in the likeness of sinful flesh,</i>
and <i>was made sin for us.</i> 2. It bespeaks the consolation of
suffering Christians, that they do but pledge Christ in the bitter
cup, are <i>partakers of his sufferings,</i> and <i>fill up that
which is behind</i> of them; we must therefore arm ourselves with
the same mind, and <i>go to him without the camp.</i></p>
<p class="indent" id="Matt.xxi-p59"><i>Thirdly,</i> 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?</p>
<p class="indent" id="Matt.xxi-p60">[2.] See how boldly they engage for
themselves; they said, <i>We are able,</i> 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. <i>We are
able;</i> they would have done well to put in, "<i>Lord, by thy
strength,</i> and <i>in thy grace, we are able,</i> 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.</p>
<p class="indent" id="Matt.xxi-p61">[3.] See how plainly and positively their
sufferings are here foretold (<scripRef id="Matt.xxi-p61.1" osisRef="Bible:Matt.20.23" parsed="|Matt|20|23|0|0" passage="Mt 20:23"><i>v.</i> 23</scripRef>); <i>Ye shall drink of my
cup.</i> 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; <i>Ye shall drink;</i> that is, ye shall suffer.
James drank the bloody cup first of all the apostles, <scripRef id="Matt.xxi-p61.2" osisRef="Bible:Acts.12.2" parsed="|Acts|12|2|0|0" passage="Ac 12:2">Acts xii. 2</scripRef>. 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 (<scripRef id="Matt.xxi-p61.3" osisRef="Bible:Rev.1.9" parsed="|Rev|1|9|0|0" passage="Re 1:9">Rev. i.
9</scripRef>), 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.</p>
<p class="indent" id="Matt.xxi-p62">(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 <i>a
place in his kingdom.</i> 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;
"<i>To sit on my right hand and on my left is not mine to give,</i>
and therefore it is not for you to ask it or to know it; <i>but it
shall be given to them for whom it is prepared of my Father.</i>"
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, <scripRef id="Matt.xxi-p62.1" osisRef="Bible:Eph.4.13" parsed="|Eph|4|13|0|0" passage="Eph 4:13">Eph.
iv. 13</scripRef>. [3.] Christ, in dispensing the fruits of his own
purchase, goes exactly by the measures of his Father's purpose;
<i>It is not mine to give, save to them</i> (so it may be read)
<i>for whom it is prepared.</i> Christ has the sole power of giving
eternal life, but then it is <i>to as many as were given him,</i>
<scripRef id="Matt.xxi-p62.2" osisRef="Bible:John.17.2" parsed="|John|17|2|0|0" passage="Joh 17:2">John xvii. 2</scripRef>. <i>It is not
mine to give,</i> that is, to <i>promise</i> 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."</p>
<p class="indent" id="Matt.xxi-p63">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.</p>
<p class="indent" id="Matt.xxi-p64">1. The fret that the ten disciples were in
(<scripRef id="Matt.xxi-p64.1" osisRef="Bible:Matt.20.24" parsed="|Matt|20|24|0|0" passage="Mt 20:24"><i>v.</i> 24</scripRef>). <i>They
were moved with indignation against the two brethren;</i> 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 <i>before them,</i> 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 <i>because</i> 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.</p>
<p class="indent" id="Matt.xxi-p65">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 (<scripRef id="Matt.xxi-p65.1" osisRef="Bible:Matt.18.3" parsed="|Matt|18|3|0|0" passage="Mt 18:3"><i>ch.</i> xviii.
3</scripRef>), and told them they must be humble as little
children; yet they relapsed into it, and yet he reproved them for
it thus mildly.</p>
<p class="indent" id="Matt.xxi-p66"><i>He called them unto him,</i> 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 <i>therefore</i> he is fit to teach, and we
are invited to learn of him, because <i>he is meek and lowly in
heart.</i> 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,</p>
<p class="indent" id="Matt.xxi-p67">(1.) They must not be <i>like the princes
of the Gentiles.</i> 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.</p>
<p class="indent" id="Matt.xxi-p68">Observe, [1.] What is the way of the
princes of the Gentiles (<scripRef id="Matt.xxi-p68.1" osisRef="Bible:Matt.20.25" parsed="|Matt|20|25|0|0" passage="Mt 20:25"><i>v.</i>
25</scripRef>); to <i>exercise dominion and authority</i> 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,
<i>Bow the knee;</i> like Nebuchadnezzar, who slew, and kept alive,
at pleasure.</p>
<p class="indent" id="Matt.xxi-p69">[2.] What is the will of Christ concerning
his apostles and ministers, in this matter.</p>
<p class="indent" id="Matt.xxi-p70"><i>First, "It shall not be so among
you.</i> 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 <i>lord it over God's
heritage</i> (<scripRef id="Matt.xxi-p70.1" osisRef="Bible:1Pet.5.3" parsed="|1Pet|5|3|0|0" passage="1Pe 5:3">1 Pet. v. 3</scripRef>),
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, <scripRef id="Matt.xxi-p70.2" osisRef="Bible:2Cor.1.24" parsed="|2Cor|1|24|0|0" passage="2Co 1:24">2 Cor.
i. 24</scripRef>. 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. <i>They knew not what they
asked.</i></p>
<p class="indent" id="Matt.xxi-p71"><i>Secondly,</i> How then shall it be among
the disciples of Christ? Something of greatness among them Christ
himself had intimated, and here he explains it; "<i>He that will be
great among you,</i> that <i>will be chief,</i> that would really
be so, and would be found to be so at last, <i>let him be your
minister, your servant,</i>" <scripRef id="Matt.xxi-p71.1" osisRef="Bible:Matt.20.26-Matt.20.27" parsed="|Matt|20|26|20|27" passage="Mt 20:26,27"><i>v.</i> 26, 27</scripRef>. 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 <i>submit one to
another</i> (<scripRef id="Matt.xxi-p71.2" osisRef="Bible:1Pet.5.5 Bible:Eph.5.21" parsed="|1Pet|5|5|0|0;|Eph|5|21|0|0" passage="1Pe 5:5,Eph 5:21">1 Pet. v. 5; Eph.
v. 21</scripRef>), and <i>edify one another</i> (<scripRef id="Matt.xxi-p71.3" osisRef="Bible:Rom.14.19" parsed="|Rom|14|19|0|0" passage="Ro 14:19">Rom. xiv. 19</scripRef>), <i>please one another</i> for
good, <scripRef id="Matt.xxi-p71.4" osisRef="Bible:Rom.15.2" parsed="|Rom|15|2|0|0" passage="Ro 15:2">Rom. xv. 2</scripRef>. The great
apostle made himself every one's servant; see <scripRef id="Matt.xxi-p71.5" osisRef="Bible:1Cor.9.19" parsed="|1Cor|9|19|0|0" passage="1Co 9:19">1 Cor. ix. 19</scripRef>. 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 <i>laboured more abundantly than they all,</i> 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 <i>great</i> apostle,
though he called himself <i>less than the least?</i> And perhaps
our Lord Jesus had an eye to him, when he said, There were
<i>last</i> that should be <i>first;</i> for Paul was <i>one born
out of due time</i> (<scripRef id="Matt.xxi-p71.6" osisRef="Bible:1Cor.15.8" parsed="|1Cor|15|8|0|0" passage="1Co 15:8">1 Cor. xv.
8</scripRef>); 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 (<scripRef id="Matt.xxi-p71.7" osisRef="Bible:Acts.12.2" parsed="|Acts|12|2|0|0" passage="Ac 12:2">Acts xii. 2</scripRef>), that in the college of the
twelve Paul might be substituted in his room.</p>
<p class="indent" id="Matt.xxi-p72">(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 <i>Son of Man came not to be ministered to, but to
minister, and to give his life a ransom for many,</i> <scripRef id="Matt.xxi-p72.1" osisRef="Bible:Matt.20.28" parsed="|Matt|20|28|0|0" passage="Mt 20:28"><i>v.</i> 28</scripRef>. Our Lord Jesus here
sets himself before his disciples as a pattern of those two things
before recommended, humility, and usefulness.</p>
<p class="indent" id="Matt.xxi-p73">[1.] Never was there such an example of
humility and condescension as there was in the life of Christ, who
came not to be <i>ministered unto, but to minister.</i> 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 <i>form of a servant.</i> He was indeed
ministered to as a poor man, which was a part of his humiliation;
there were those that <i>ministered to him of their substance</i>
(<scripRef id="Matt.xxi-p73.1" osisRef="Bible:Luke.8.2-Luke.8.3" parsed="|Luke|8|2|8|3" passage="Lu 8:2,3">Luke viii. 2, 3</scripRef>); 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.</p>
<p class="indent" id="Matt.xxi-p74">[2.] Never was there such an example of
beneficence and usefulness as there was in the death of Christ, who
<i>gave his life a ransom for many.</i> 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 (<scripRef id="Matt.xxi-p74.1" osisRef="Bible:Ps.72.14" parsed="|Ps|72|14|0|0" passage="Ps 72:14">Ps. lxxii.
14</scripRef>); but on the contrary, he gives his honour and life
too ransom for his subjects. Note, <i>First,</i> 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; <i>he was made sin, and a
curse for us,</i> and died, not only <i>for our good, but in our
stead,</i> <scripRef id="Matt.xxi-p74.2" osisRef="Bible:Acts.20.28 Bible:1Pet.1.18-1Pet.1.19" parsed="|Acts|20|28|0|0;|1Pet|1|18|1|19" passage="Ac 20:28,1Pe 1:18,19">Acts xx. 28; 1
Pet. i. 18, 19</scripRef>. <i>Secondly,</i> 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 (<scripRef id="Matt.xxi-p74.3" osisRef="Bible:Isa.53.10-Isa.53.11" parsed="|Isa|53|10|53|11" passage="Isa 53:10,11">Isa. liii. 10, 11</scripRef>); for many, so they
will be when they come all together, though now they appear but a
little flock.</p>
<p class="indent" id="Matt.xxi-p75">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 <i>to lay down our lives for the brethren,</i>
<scripRef id="Matt.xxi-p75.1" osisRef="Bible:1John.3.16" parsed="|1John|3|16|0|0" passage="1Jo 3:16">1 John iii. 16</scripRef>. Ministers
should be more forward than others to serve and suffer for the good
of souls, as blessed Paul was, <scripRef id="Matt.xxi-p75.2" osisRef="Bible:Acts.20.24 Bible:Phil.2.17" parsed="|Acts|20|24|0|0;|Phil|2|17|0|0" passage="Ac 20:24,Php 2:17">Acts xx. 24; Phil. ii. 17</scripRef>. 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.</p>
</div><scripCom id="Matt.xxi-p75.3" osisRef="Bible:Matt.20.29-Matt.20.34" parsed="|Matt|20|29|20|34" passage="Mt 20:29-34" type="Commentary"/><div class="Commentary" id="Bible:Matt.20.29-Matt.20.34">
<h4 id="Matt.xxi-p75.4">Sight Given to the Blind.</h4>
<p class="passage" id="Matt.xxi-p76">29 And as they departed from Jericho, a great
multitude followed him.   30 And, behold, two blind men
sitting by the way side, when they heard that Jesus passed by,
cried out, saying, Have mercy on us, O Lord, <i>thou</i> Son of
David.   31 And the multitude rebuked them, because they
should hold their peace: but they cried the more, saying, Have
mercy on us, O Lord, <i>thou</i> Son of David.   32 And Jesus
stood still, and called them, and said, What will ye that I shall
do unto you?   33 They say unto him, Lord, that our eyes may
be opened.   34 So Jesus had compassion <i>on them,</i> and
touched their eyes: and immediately their eyes received sight, and
they followed him.</p>
<p class="indent" id="Matt.xxi-p77">We have here an account of the cure of two
poor blind beggars; in which we may observe,</p>
<p class="indent" id="Matt.xxi-p78">I. Their address to Christ, <scripRef id="Matt.xxi-p78.1" osisRef="Bible:Matt.20.29-Matt.20.30" parsed="|Matt|20|29|20|30" passage="Mt 20:29,30"><i>v.</i> 29, 30</scripRef>. And in this,</p>
<p class="indent" id="Matt.xxi-p79">1. The circumstances of it are observable.
It was as Christ and his disciples departed from Jericho; of that
devoted place, which was rebuilt under a curse, Christ took his
leave with this blessing, for he received gifts even for the
rebellious. It was in the presence of <i>a great multitude that
followed him;</i> Christ had a numerous, though not a pompous,
attendance, and did good to them, though he did not take state to
himself. This multitude that followed him for loaves, and some for
love, some for curiosity, and some in expectation of his temporal
reign, which the disciples themselves dreamed of, very few with
desire to be taught their duty; yet, for the sake of those few, he
confirmed his doctrine by miracles wrought in the presence of great
multitudes; who, if they were not convinced by them, would be the
more inexcusable. Two blind men concurred in their request; for
joint-prayer is pleasing to Christ, <scripRef id="Matt.xxi-p79.1" osisRef="Bible:Matt.18.19" parsed="|Matt|18|19|0|0" passage="Mt 18:19"><i>ch.</i> xviii. 19</scripRef>. These joint-sufferers
were joint-suitors; being companions in the same tribulation, they
were partners in the same supplication. Note, It is good for those
that are labouring under the same calamity, or infirmity of body or
mind, to join together in the same prayer to God for relief, that
they may quicken one another's fervency, and encourage one
another's faith. There is mercy enough in Christ for all the
petitioners. These blind men were <i>sitting by the way-side,</i>
as blind beggars used to do. Note, Those that would receive mercy
from Christ, must place themselves there where his out-goings are;
where he manifests himself to those that seek him. It is good thus
to way-lay Christ, to be in his road.</p>
<p class="indent" id="Matt.xxi-p80"><i>They heard that Jesus passed by.</i>
Though they were blind, they were not deaf. Seeing and hearing are
the learning senses. It is a great calamity to want either; but the
defect of one may be, and often is, made up in the acuteness of the
other; and therefore it has been observed by some as an instance of
the goodness of Providence, that none were ever known to be born
both blind and deaf; but that, one way or other, all are in a
capacity of receiving knowledge. These blind men had heard of
Christ by the hearing of the ear, but they desired that their eyes
might see him. <i>When they heard that Jesus passed by,</i> they
asked no further questions, who were with him, or whether he was in
haste, but immediately <i>cried out.</i> Note, It is good to
improve the present opportunity, to make the best of the price now
in the hand, because, if once let slip, it may never return; these
blind men did so, and did wisely; for we do not find that Christ
ever came to Jericho again. <i>Now is the accepted time.</i></p>
<p class="indent" id="Matt.xxi-p81">2. The address itself is more observable;
<i>Have mercy on us, O Lord, thou Son of David,</i> repeated again,
<scripRef id="Matt.xxi-p81.1" osisRef="Bible:Matt.20.31" parsed="|Matt|20|31|0|0" passage="Mt 20:31"><i>v.</i> 31</scripRef>. Four things
are recommended to us for an example in this address; for, though
the eye of the body was dark, the eye of the mind was enlightened
concerning truth, duty, and interest.</p>
<p class="indent" id="Matt.xxi-p82">(1.) Here is an example of importunity in
prayer. They cried out as men in earnest; men in want are earnest,
of course. Cold desires do but beg denials. Those that would
prevail in prayer, must stir up themselves to take hold on God in
duty. When they were discountenanced in it, they cried the more.
The stream of fervency, if it be stopped, will rise and swell the
higher. This wrestling with God in prayer, and makes us the fitter
to receive mercy; for the more it is striven for, the more it will
be prized and thankfully acknowledged.</p>
<p class="indent" id="Matt.xxi-p83">(2.) Of humility in prayer; in that word,
<i>Have mercy on us,</i> not specifying the favour, or prescribing
what, much less pleading merit, but casting themselves upon, and
referring themselves cheerfully to, the Mediator's mercy, in what
way he pleases; "Only have mercy." They ask not for silver and
gold, though they were poor, but mercy, mercy. This is that which
our hearts must be upon, when we come to <i>the throne of grace,
that we may find mercy,</i> <scripRef id="Matt.xxi-p83.1" osisRef="Bible:Heb.4.16 Bible:Ps.130.7" parsed="|Heb|4|16|0|0;|Ps|130|7|0|0" passage="Heb 4:16,Ps 130:7">Heb. iv. 16; Ps. cxxx. 7</scripRef>.</p>
<p class="indent" id="Matt.xxi-p84">(3.) Of faith in prayer; in the title they
gave to Christ, which was in the nature of a plea; <i>O Lord, thou
Son o David;</i> they confess that <i>Jesus Christ is Lord,</i> and
therefore had authority to command deliverance for them. Surely it
was by the Holy Ghost that they called Christ <i>Lord,</i>
<scripRef id="Matt.xxi-p84.1" osisRef="Bible:1Cor.12.3" parsed="|1Cor|12|3|0|0" passage="1Co 12:3">1 Cor. xii. 3</scripRef>. Thus they
take their encouragement in prayer from his power, as in calling
him the Son of David they take encouragement from his goodness, as
Messiah, of whom so many kind and tender things had been foretold,
particularly his compassion to the poor and needy, <scripRef id="Matt.xxi-p84.2" osisRef="Bible:Ps.72.12-Ps.72.13" parsed="|Ps|72|12|72|13" passage="Ps 72:12,13">Ps. lxxii. 12, 13</scripRef>. It is of
excellent use, in prayer, to eye Christ in the grace and glory of
his Messiahship; to remember that he is the Son of David, whose
office it is to help, and save, and to plead it with him.</p>
<p class="indent" id="Matt.xxi-p85">(4.) Of perseverance in prayer,
notwithstanding discouragement. <i>The multitude rebuked them,</i>
as noisy, clamorous, and impertinent, and bid them <i>hold their
peace,</i> and not disturb the Master, who perhaps at first himself
seemed not to regard them. In following Christ with our prayers, we
must expect to meet with hindrances and manifold discouragements
from within and from without, something or other that bids us hold
our peace. Such rebuke are permitted, that faith and fervency,
patience and perseverance, may be tried. These poor blind men were
rebuked by the multitude that followed Christ. Note, the sincere
and serious beggars at Christ's door commonly meet with the worst
rebukes from those that follow him but in pretence and hypocrisy.
But they would not be beaten off so; when they were in pursuit of
such a mercy, it was no time to compliment, or to practise a timid
delicacy; no, <i>they cried the more.</i> Note, <i>Men ought always
to pray, and not to faint;</i> to <i>pray with all perseverance</i>
(<scripRef id="Matt.xxi-p85.1" osisRef="Bible:Luke.18.1" parsed="|Luke|18|1|0|0" passage="Lu 18:1">Luke xviii. 1</scripRef>); to continue
in prayer with resolution, and not to yield to opposition.</p>
<p class="indent" id="Matt.xxi-p86">II. The answer of Christ to this address of
theirs. The multitude rebuked them; but Christ encouraged them. It
were sad for us, if the Master were not more kind and tender than
the multitude; but he loves to countenance those with special
favour, that are under frowns, and rebukes, and contempts from men.
He will not suffer his humble supplicants to be run down, and put
out of countenance.</p>
<p class="indent" id="Matt.xxi-p87">1. <i>He stood still, and called them,</i>
<scripRef id="Matt.xxi-p87.1" osisRef="Bible:Matt.20.32" parsed="|Matt|20|32|0|0" passage="Mt 20:32"><i>v.</i> 32</scripRef>. He was now
going up to Jerusalem, and was straitened till his work there was
accomplished; and yet he stood still to cure these blind men. Note,
When we are ever so much in haste about any business, yet we should
be willing to stand still to do good. <i>He called them,</i> not
because he could not cure them at a distance, but because he would
do it in the most obliging and instructive way, and would
countenance weak but willing patients and petitioners. Christ not
only enjoins us to pray, but invites us; holds out the golden
sceptre to us, and bids us come touch the top of it.</p>
<p class="indent" id="Matt.xxi-p88">2. He enquired further into their case;
<i>What will ye that I shall do unto you?</i> This implies, (1.) A
very fair offer; "Here I am; let me know what you would have, and
you shall have it." What would we more? He is able to do for us,
and as willing as he is able; <i>Ask, and it shall be given
you.</i> (2.) A condition annexed to this offer, which is a very
easy and reasonable one—that they should tell him what they would
have him do for them. One would think this a strange question, any
one might tell what they would have. Christ knew well enough; but
he would know it from them, whether they begged only for alms, as
from a common person, or for a cure, as from the Messiah. Note, It
is the will of God that we should in every thing make our requests
known to him by prayer and supplication; not to inform or move him,
but to qualify ourselves for the mercy. The waterman in the boat,
who with his hook takes hold of the shore, does not thereby pull
the shore to the boat, but the boat to the shore. So in prayer we
do not draw the mercy to ourselves, but ourselves to the mercy.</p>
<p class="indent" id="Matt.xxi-p89">They soon made known their request to him,
such a one as they never made to any one else; <i>Lord, that our
eyes may be opened.</i> The wants and burthens of the body we are
soon sensible of, and can readily relate; <i>Ubi dolor, ubi
digitus—The finger promptly points to the seat of pain.</i> O that
we were but as apprehensive of our spiritual maladies, and could as
feelingly complain of them, especially our spiritual blindness!
Lord, that the eyes of our mind may be opened! Many are spiritually
blind, and yet say they see, <scripRef id="Matt.xxi-p89.1" osisRef="Bible:John.9.41" parsed="|John|9|41|0|0" passage="Joh 9:41">John ix.
41</scripRef>. Were we but sensible of our darkness, we should soon
apply ourselves to him, who alone has the eye-salve, with this
request, <i>Lord, that our eyes may be opened.</i></p>
<p class="indent" id="Matt.xxi-p90">3. He cured them; when he encouraged them
to seek him, he did not say, <i>Seek in vain.</i> What he did was
an instance,</p>
<p class="indent" id="Matt.xxi-p91">(1.) Of his pity; <i>He had compassion on
them.</i> Misery is the object of mercy. They that are poor and
blind are <i>wretched and miserable</i> (<scripRef id="Matt.xxi-p91.1" osisRef="Bible:Rev.3.17" parsed="|Rev|3|17|0|0" passage="Re 3:17">Rev. iii. 17</scripRef>), and the objects of compassion.
It was the tender mercy of our God, that gave light and sight to
them that sat in darkness, <scripRef id="Matt.xxi-p91.2" osisRef="Bible:Luke.1.78-Luke.1.79" parsed="|Luke|1|78|1|79" passage="Lu 1:78,79">Luke i.
78, 79</scripRef>. We cannot help those that are under such
calamities, as Christ did; but we may and must pity them, as Christ
did, and draw out our soul to them.</p>
<p class="indent" id="Matt.xxi-p92">(2.) Of his power; <i>He that formed the
eye, can he not heal it?</i> Yes, he can, he did, he did it easily,
he touched their eyes; he did it effectually, <i>Immediately their
eyes received sight.</i> Thus he not only proved that he was sent
of God, but showed on what errand he was sent—to give sight to
those that are spiritually blind, <i>to turn them from darkness to
light.</i></p>
<p class="indent" id="Matt.xxi-p93"><i>Lastly,</i> These blind men, when they
had received sight, <i>followed him.</i> Note, None follow Christ
blindfold. He first by his grace opens men's eyes, and so draws
their hearts after him. They followed Christ, as his disciples, to
learn of him, and as his witnesses, eye-witnesses, to bear their
testimony to him and to his power and goodness. The best evidence
of spiritual illumination is a constant inseparable adherence to
Jesus Christ as our Lord and Leader.</p>
</div></div2>