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Bible Commentaries
Matthew 20

The Expositor's Bible CommentaryThe Expositor's Bible Commentary

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Verses 1-16

Chapter 15

Last Days in Peraea - Matthew 19:1-30 - Matthew 20:1-16

THERE were two main roads from Galilee to Jerusalem. One passed through Samaria, on the west of the Jordan, the other through Peraea, east of it. It was by the former that our Lord went northward from Judea to begin His work in Galilee; it is by the other that He now goes southward to complete His sacrifice in Jerusalem. As "He must needs go through Samaria" then, so He must needs go through Peraea now. The main thought in His mind is the journey; but He cannot pass through the large and important district beyond the Jordan without bringing the kingdom of heaven near to the people, and accordingly we read that "great multitudes followed Him, and He healed them there." We learn from St. Luke’s Gospel that "He went through the cities and villages teaching, and journeying towards Jerusalem"; and from the details there recorded, especially the mission of the seventy which belongs to that period, it is evident that these circuits in Peraea must have occupied several months. Concerning the work of these months our Evangelist is silent, just as he was silent concerning the earlier work in Judea and Samaria, as recorded by St. John. We are reminded by this of the fragmentariness of these memorials of our Lord; and when we consider how much is omitted in all the narratives {see John 21:25} we can understand how difficult it is to form a closely connected history without any gaps between, and with accurately fitted joinings at the intersections of the different accounts.

There is, however, no difficulty here; for by comparison with the third Gospel we find that our Evangelist omits all the circuits in Peraea, and takes up the story again when our Lord is just about to leave that region for Jerusalem. When we take his point of view we can see how natural this was. It was his special calling to give a full account of the work in Galilee. Hence the haste with which he passes from what it was necessary for him to tell of the early years in the south till the work in Galilee began; and in the same way, now that the work in Galilee is done, he hastens to the great crisis in Jerusalem. In following the journey southward, he lingers only in two places, each of them associated with special memories. The one is Capernaum, where Jesus, as we have seen, tarried for a few days before taking final leave of Galilee; the other is the place beyond Jordan, in the region where in baptism He had solemnly entered on His work, {cf. John 10:40} where again He remains for a brief period before going up to Jerusalem for the last time.

MARRIAGE AND DIVORCE. {Matthew 19:3-12}

There it was, and then, that the Pharisees came to Him with their entangling question concerning divorce. To know how entangling it was it is necessary to remember that there was a dispute at the time between two rival schools of Jewish theology-the school of Hillel and that of Shammai-in regard to the interpretation of Deuteronomy 24:1. The one school held that divorce could be had on the most trivial grounds; the other restricted it to cases of grievous sin. Hence the question: "Is it lawful for a man to put away his wife for every cause?" The answer Jesus gives is remarkable, not only for the wisdom and courage with which He met their attack, but for the manner in which He availed Himself of the opportunity to set the institution of marriage on its true foundation, and give perpetual security to His followers for the sanctity of home, by laying down in the clearest and strongest manner the position that marriage is indissoluble from its very nature and from its divine appointment (Matthew 19:4-6). As we read these clear and strong utterances let us bear in mind, not only that the laxity which unhappily prevailed in Rome had extended to Palestine, but that the monarch of the country through which our Lord was passing was himself one of the most flagrant offenders. How inspiring it is to think that then and there should have been erected that grand bulwark of a virtuous home: "What God hath joined together, let not man put asunder."

The Pharisees must have felt that He spoke with authority; but they are anxious not to lose their opportunity of getting Him into a difficulty, so they press Him with the disputed passage in Deuteronomy: "Why did Moses, then, command to give a writing of divorcement, and to put her away? "Our Lord’s answer exposes the double fallacy lurking in the question. "Why did Moses command?" He did not command; he only suffered it-it was not to further divorce, but to check it, that he made the regulation about the "writing of divorcement." And then, not only was it a mere matter of sufferance, -it was a sufferance granted "because of the hardness of your hearts." Since things were so bad among your fathers in the matter of marriage, it was better that there should be a legal process than that the poor wives should be dismissed without it; but from the beginning it was not so-it was not intended that wives should be dismissed at all. Marriage is in itself indissoluble, except by death or by that which in its very nature is the rupture of marriage (Matthew 19:9).

The wide prevalence of lax views on this subject is made evident by the perplexity of the disciples. They were not at all prepared for such stringency, so they venture to suggest that if that is to be the law, better not marry at all. The answer our Lord gives, while it does admit that there are circumstances in which celibacy is preferable, plainly intimates that it is only in quite exceptional cases. Only one of the three cases He mentions is voluntary; and while it is certainly granted that circumstances might arise in which for the kingdom of heaven’s sake celibacy might be chosen (cf. 1 Corinthians 7:26), even then it must be only in cases where there is special grace, and such full preoccupation with the things of the kingdom as to render it natural; for such seems to be the import of the cautionary words with which the paragraph closes: "He that is able to receive it, let him receive it." How completely at variance with this wise caution have been the Romish decrees in regard to the celibacy of the clergy may go without saying.

THE CHILDREN. {Matthew 19:13-15}

"Then were there brought unto Him little children"-a happy interruption! The Master has just been laying the solid foundations of the Christian home; and now the group of men by whom He is surrounded is joined by a troop of mothers, some carrying infants in their arms (for the passage in St. Luke expressly mentions infants), and some leading their little ones by the hand, to receive His blessing. The timeousness of this arrival does not seem to have struck the disciples. Their hearts had not yet been opened to the lambs of the fold, notwithstanding the great lesson at Capernaum. With as little regard for the feelings of the mothers as for the rights of the children, they "rebuked those that brought them," {Mark 10:13} and motioned them away. That this wounded the heart of the Saviour appears in His answer, which is stronger, as indicating displeasure, than is shown in our translation; while in the second Gospel it is expressly mentioned that Jesus "was much displeased." How can we thank the Lord enough for that sore displeasure? A distinguished opponent of Christianity has lately been asking whether he is expected to accept the kind and peaceful Jesus, Who smiles in one place, or the stern Judge Who frowns in another-with the evident implication that it is impossible to accept both. How any person of intelligence can find difficulty in supposing that Christ could without inconsistency be either gentle or stern, as the occasion required, is very marvellous; but here is a case in which the sternness and gentleness are blended together in one act; and who will say that there is the least incompatibility between them? He was much displeased with the disciples; His heart was overflowing with tenderness to the children: and in that moment of conflicting feeling He utters that immortal sentence, these noblest and now most familiar of household words, "Suffer little children, and forbid them not, to come unto Me: for of such is the kingdom of heaven."

The rights of woman had been implicitly taught in the law of marriage carried back to the original creation of male and female; the treatment of woman had been vindicated from the rudeness of the disciples which would have driven the mothers away; and this reception of the children, and these words of welcome into the kingdom for all such little ones, are the charter of the children’s rights and privileges. It is very plain that Christ has opened the kingdom of heaven, not only to all believers, but to their children as well. That "the kingdom of heaven" is here used in its ordinary sense throughout this Gospel, as referring to the heavenly kingdom which Christ had come to establish upon earth, cannot be denied; but it is a very fair inference from the Saviour’s words that, seeing the children are acknowledged as having their place in the kingdom on earth, those of them who pass away from earth in childhood certainly find as sure and cordial a welcome in the kingdom above.

"The holy to the holiest leads, The kingdoms are but one."

The porch is on earth, the palace is in heaven; and we may be very sure that all whom the King acknowledges in the porch shall be welcome in the palace.

What a rebuke in these words of our Lord to those who deal with children indiscriminately as if they were all dead in trespasses and sins. How it must grieve the Saviour’s heart when lambs of his own fold who may have been His from their earliest infancy are taught that they are utterly lost, and must be lost for ever, unless they pass through some extraordinary change, which is to them only a nameless mystery. It is a mistake to think that children as a rule need to be dragged to the Saviour, or frightened into trusting Him: what they need is to be suffered to come. It is so natural for them to come that all they need is very gentle leading, and above all nothing done to hinder or discourage them: "Suffer little children, and forbid them not, to come unto Me: for of such is the kingdom of heaven."

THE RICH YOUNG MAN. {Matthew 19:16-22}

Another inference from these precious words of Christ is the importance of seeking to win the children for Christ while yet they are children, ere the evil days come, or the years draw nigh, when they will be apt to say they have no pleasure in Him. It is a sad thing to think how soon the susceptibility of the child-nature may harden into the impenetrability which is sometimes found even in youth. Is there not a suggestion of this in the story of the young man which immediately follows?

There was everything that seemed hopeful about him. He was young, so his heart could not be very hard; of good moral character, amiable in disposition, and stirred with noble aspirations; moreover, he did the very best thing in coming to Christ for guidance. Yet nothing came of it, because of one obstacle, which would have been no hindrance in his childhood, but which proved insurmountable now. Young as he was, his affections had had time to get so intertwined with his worldly possessions that he could not disengage them, so that instead of following Christ "he went away sorrowful."

The manner of our Lord’s dealing with this young man is exceedingly instructive. Some have found a difficulty in what seems to them the strange answer to the apparently straightforward and admirable question, "What good thing shall I do, that I may have eternal life?" Why did He not give the same answer which St. Paul afterwards gave to the Philippian jailer? Why did He not only fail to bring himself forward as the way, the truth, and the life, but even disclaim the goodness which the young man had imputed to Him? And why did He point him to the law instead of showing him the Gospel? Everything becomes quite clear when we remember that Christ dealt with people not according to the words they spoke, but according to what He saw to be in their hearts. Had this young man been in a state of mind at all like that of the Philippian jailer when he came trembling and fell down before Paul and Silas, he would no doubt have had a similar answer. But he was in the very opposite condition. He was quite satisfied with his own goodness; it was not salvation he was seeking, but some new merit to add to the large stock he already had: "what good thing shall I do" in addition to all the well-known goodness of my character and daily life? what extra claim can I establish upon the favour of God? Manifestly his idea of goodness was only conventional; it was the goodness which passes muster among men, not that which justifies itself before the all-searching eye of God; and having no higher idea of goodness than that, he of course used it in no higher sense when he addressed Christ as "good Master." There could, then, be no more appropriate or more heart-searching question than this, -"Why callest thou Me good?" (it is only in the conventional sense you use the term, and conventional goodness is no goodness at all); "there is none good but One, that is God." Having thus stimulated his easy conscience, He sends him to the law that he may have knowledge of his sin, and so may take the first step towards eternal life. The young man’s reply to this reveals the secret of his heart, and shows that Christ had made no mistake in dealing with him as He did. "Which?" he asks, evidently expecting that, the Ten Commandments being taken for granted, there will be something higher and more exacting, the keeping of which will bring him the extra credit he hopes to gain.

The Lord’s answer to his question was well fitted to take down his spiritual pride, pointing him as it did to the commonplace Decalogue, and to that part of it which seemed the easiest; for the first table of the law is passed over, and only those commandments mentioned which bear upon duty to man. And is there not special skill shown in the way in which they are marshalled, so as to lead up to the one which covered his weak point? The sixth, the seventh, the eighth, the ninth, the fifth are rapidly passed in review; then the mind is allowed to rest on the tenth, not, however in its mere negative form, "Thou shalt not covet," but as involved in that positive requirement which sums up the whole of the second table of the Law, "Thou shalt love thy neighbour as thyself." We can imagine how the Saviour would mark the young man’s countenance, as one after another the commandments were pressed upon his conscience, ending with that one which should have pierced him as with a two-edged sword. But he is too strongly encased in his mail of self-righteousness; and he only replies, "All these things have I kept from my youth up: what lack I yet?" Clearly it is a surgical case; the medicine of the Commandments will not do; there must be the insertion of the knife: "Go, and sell that thou hast, and give to the poor."

Let us not, however, mistake the tone. "Jesus beholding him loved him"; {Mark 10:21} and the love was never warmer than at the moment when He made this stern demand. There was sorrow on His face and in His tone when He told him of the hard necessity; and there was a heart full of love in the gracious invitation which rounded off the sharp saying at the end: "Come, and follow Me." Let us hope that the Saviour’s compassionate love was not finally lost on him; that, though he no doubt did lose the great opportunity of taking a high place in the kingdom, he nevertheless, before all was done, bethought him of the Master’s faithful and loving words, repented of his covetousness, and so found an open door and a forgiving welcome.

DANGER OF RICHES. {Matthew 19:23-26}

So striking an incident must not be allowed to pass without seizing and pressing the great lesson it teaches. No lesson was more needful at the time. Covetousness was in the air; it was already setting its mark on the Hebrew people, who, as they ceased to serve God in spirit and in truth, were giving themselves over more and more to the worship of mammon; and, as the Master well knew, there was one of the twelve in whom the fatal poison was even then at work. We can understand, therefore, the deep feeling which Christ throws into His warning against this danger, and His special anxiety to guard all His disciples against an over-estimate of this world’s riches.

We shall not, however, fully enter into the mind of our Lord, if we fail to notice the tone of compassion and charity which marks His first utterance. He is still thinking kindly of the poor rich young man, and is anxious to make all allowance for him. It is as if He said, "See that you do not judge him too harshly; think how hard it is for such as he to enter the kingdom." This will explain how it is that in repeating the statement He found it desirable, as recorded by St. Mark, to introduce a qualification in order to render it applicable to all cases: "How hard is it for them that trust in riches to enter into the kingdom!" But while softening it in one direction, He puts it still more strongly in another: "Again I say unto you, it is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God." We shall not enter into the trivial discussion as to the needle’s eye; it is enough to know that it was a proverbial phrase, probably in common use, expressing in the strongest way the insurmountable obstacle which the possession of riches, when these are trusted in and so put in place of God, must prove to their unfortunate owner.

The disciples’ alarm expressed in the question "Who, then, can be saved?" does them much credit. It shows that they had penetration enough to see that the danger against which their Master was guarding them did not beset the rich alone; that they had sufficient knowledge of themselves to perceive that even such as they, who had always been poor, and who had given up what little they had for their Master’s sake, might nevertheless not be free enough from the well-nigh universal sin to be themselves quite safe. One cannot help thinking that the searching look, which St. Mark tells us their Lord bent on them as He spoke, had something to do with this unusual quickness of conscience. It reminds us of that later scene, when each one asked, "Lord, is it I?" Is there any one of us, who, when that all-seeing Eye is fixed upon us, with its pure and holy gaze into the depths of our being, can fail to ask, with the conscience-stricken disciples, "Who, then, can be saved?"

The answer He gives does not at all lighten the pressure on the conscience. There is no recalling of the strong words which suggest the idea of utter impossibility. He does not say, "You are judging yourselves too strictly"; on the contrary, He confirms their judgment, and tells them that there they are right: "With men this is impossible"; but is there not another alternative? "Who art thou, O great mountain? before Zerubbabel thou shalt become a plain; With God all things are possible." A most significant utterance this for those to ponder who, instead of following our Lord’s dealing with this case to its close, treat it as if the final word had been "If thou will enter into life, keep the commandments." This favourite passage of the legalists is the one of all others which most completely overthrows his hopes, and shows that so deep are the roots of sin in the heart of man, even of the most amiable and most exemplary, that none can be saved except by the power of divine grace overcoming that which is to men an impossibility. "Behold, GOD is my salvation."

It is worthy of note that it is as a hindrance to entering the kingdom that riches are here stigmatized, which suggests the thought that the danger is not nearly so great when riches increase to those who have already entered. Not that there is even for them no serious danger, nor need of watching and of prayer that as they increase, the heart be not set upon them; but where there is true consecration of heart the consecration of wealth follows as a natural and easy consequence. Riches are a responsibility to those that are in the kingdom; they are a misfortune only to those who have not entered it.

As on the question of marriage or celibacy, so on that of property or poverty, the Romanist has pushed our Lord’s words to an extreme which is evidently not intended. It was plain even to the disciples that it was not the mere possession of riches, but the setting the heart on them, which He condemned. If our Lord had intended to set forth the absolute renunciation of property as a counsel of perfection to His disciples, this would have been the time to do it; but we look in vain for any such counsel. He saw it to be necessary for that young man; but when He applies the case to disciples in general, He does not say "If any man will come after Me, let him sell all that he has, and give to the poor," but contents Himself with giving a very strong warning against the danger of riches coming between man and the kingdom of God. But while the ascetic interpretation of our Lord’s words is manifestly wrong, the other extreme of reducing them to nothing is far worse, which is the danger now.

REWARDS. {Matthew 19:27-30 - Matthew 20:1-16}

The thought of sacrifice very naturally suggests as its correlative that of compensation; so it is not at all to be wondered at that, before this conversation ended, the impulsive disciple, so much given to think aloud, should blurt out the honest question: "Behold, we have forsaken all and followed Thee; what shall we have therefore?" He could not but remember that while the Master had insisted on His disciples denying self to follow Him, He had spoken no less clearly of their finding life through losing it, and of their being rewarded according to their deeds. {see Matthew 16:24-27} A more cautious man would have hesitated before he spoke; but it was no worse to speak it than to think it: and then, it was an honest and fair question; accordingly our Lord gives it a frank and generous answer, taking care, however, before leaving the subject, to add a supplementary caution, fitted to correct what was doubtful or wrong in the spirit it showed.

Here, again, we see how thoroughly natural is our Saviour’s teaching. "Not to destroy, but to fulfil," was His motto. This is as true of His relation to man’s nature as of His relation to the law and the prophets. "What shall we have?" is a question not to be set aside as wholly unworthy. The desire for property is an original element in human nature. It was of God at the first; and though it has swelled out into most unseemly proportions, and has usurped a place which does by no means belong to it, that is no reason why it should be dealt with as if it had no right to exist. It is vain to attempt to root it out; what it needs is moderating, regulating, subordinating. The tendency of perverted human nature is to make "What shall we have?" the first question. The way to meet that is not to abolish the question altogether, but to put it last, where it ought to be. To be, to do, to suffer, to enjoy-that is the order our Lord marks out for His disciples. If only they have it as their first anxiety to be what they ought to be, and to do what they are called to do, and are willing, in order to this, to take up the cross, to suffer whatever may be theirs to suffer, then they may allow as large scope as they please to the desire for possession and enjoyment.

Observe the difference between the young man and the disciples. He was coming to Christ for the first time; and if our Lord had set before him what he would gain by following Him, He would have directly encouraged a mercenary spirit. He therefore says not a word to him about prospects of reward either here or hereafter. Those who choose Christ must choose Him for His own sake. Our Saviour dealt in no other way with Peter, James, and John. When first He called them to follow Him, He said not a word about thrones or rewards; He spoke of work: "Follow Me, and I will make you fishers of men"; and it was not till they had fully committed themselves to Him that He went so far as to suggest even in the most general way the thought of compensation. It would have spoiled them to have put such motives prominently before them at an earlier stage. But it is different now. They have followed Him for months, even years. They have been tested in innumerable ways. They are not certainly out of danger from the old selfishness; but with the exception of one of them, who is fast developing into a hypocrite, all they need is a solemn word of caution now and then. The time had come when their Master might safely give them some idea of the prospects which lay before them, when their cross-bearing days should be over.

The promise looks forward to an entirely altered state of things spoken of as "the regeneration"-a remarkable term, reminding us of the vast scope of our Saviour’s mission as ever present to His consciousness even in these days of smallest things. The word recalls what is said in the book of Genesis as to "the generation of the heaven and of the earth," and suggests by anticipation the words of the Apocalypse concerning the regeneration, "Behold, I make all things new," and "I saw a new heaven and a new earth." That the reference is to that final restitution of all things, and not merely to the new dispensation, seems evident from the words which immediately follow: "When the Son of man shall sit on the throne of His glory." Why, then, was the promise given in words so suggestive of those crude notions of an earthly kingdom, above which it was so difficult and so important for the disciples to rise? The answer is to be found in the limitation of human language: "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him"; accordingly, if the promise was to be of any use to them in the way of comfort and encouragement, it must be expressed in terms which were familiar to them then. To their minds the kingdom was as yet bound up with Israel; "the twelve tribes of Israel" was as large a conception of it as their thoughts could then grasp; and it would certainly be no disappointment to them when they afterwards discovered that their relation as apostles of the Lord was to a much larger "Israel," embracing every kindred and nation and people and tribe; and though their idea of the thrones on which they would sit was then and for some time afterwards quite inadequate, it was only by starting with what ideas of regal power they had, that they could rise to those spiritual conceptions which, as they matured in spiritual understanding, took full possession of their minds.

The Lord is speaking, however, not for the apostles alone, but for all His disciples to the end of time: so He must give a word of cheer, in which even the weakest and most obscure shall have a part (Matthew 19:29). Observe that here also the promise is only for those who have left what they had for the sake of Christ. We are not authorised to go with a message after this form: "If you leave, you will get." The reward is of such a nature that it cannot be seen until the sacrifice is made. "Except a man be born again, he cannot see the kingdom of God"; until a man loses his life for Christ’s sake, he cannot find it. But when the sacrifice has been’ made, then appears the compensation, and it is seen that even these strong words are not too strong: "Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My name’s sake, shall receive a hundred-fold, and shall inherit everlasting life." The full consideration of this promise belongs rather to St. Mark’s Gospel, in which it is presented without abridgment.

The supplementary caution-"But many that are first shall be last; and the last shall be first"-is administered in apparent reference to the spirit of the apostle’s question, which exhibits still some trace of mercenary motive, with something also of a disposition to self-congratulation. This general statement is illustrated by the parable immediately following it, a connection which the unfortunate division into chapters here obscures; and not only is an important saying of our Lord deprived in this way of its illustration, but the parable is deprived of its key, the result of which has been that many have been led astray in its interpretation. We cannot attempt to enter fully into the parable, but shall only make such reference to it as is necessary to bring out its appropriateness for the purpose our Lord had in view. Its main purport may be stated thus: many that are first in amount of work shall be last in point of reward; and many that are last in amount of work shall be first in point of reward. The principle on which this is based is plain enough: that in estimating the reward it is not the quantity of work done or the amount of sacrifice made that is the measure of value, but the spirit in which the work is done or the sacrifice made. The labourers who made no bargain at all, but went to work on the faith of their Master’s honour and liberality, were the best off in the end.

Those who made a bargain received, indeed, all they bargained for; but the others were rewarded on a far more liberal scale, they obtaining much more than they had any reason to expect. Thus we are taught that those will be first who think least of wages as wages, and are the least disposed to put such a question as, "What shall we then have?" This was the main lesson for the apostles, as it is for all who occupy places of prominence in the kingdom. It is thus put in later years by one of those who now for the first time learned it: "Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward". {2 John 1:8} "Look to yourselves," see that your spirit be right, that there be nothing selfish, nothing mercenary, nothing vainglorious; else much good labour and real self-denial may miss its compensation.

Besides the lesson of caution to the great ones, there is a lesson of encouragement to the little ones in the kingdom-those who can do little and seem to themselves to sacrifice little for Christ. Let such remember that their labour and self-denial are measured not by quantity but by quality, by the spirit in which the service, however small it be, is rendered, and the sacrifice, trifling as it seems, is made. Not only is it true that many that are first shall be last; but also that many of the last shall be first. "If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not."

Neither in the general statement of our Lord, nor in the parable which illustrates it, is there the slightest encouragement to idlers in the vine-yard-to those who do nothing and sacrifice nothing for Christ, but who think that, when the eleventh hour comes, they will turn in with the rest, and perhaps come off best after all. When the Master of the vineyard asks of those who are standing-in the market-place at the eleventh hour, "Why stand ye here all the day idle?" their answer is ready, "Because no man hath hired us." The invitation came to them, then, for the first time, and they accepted it as soon as it was given them. Suppose the Master of the vineyard had asked them in the morning, and at the first hour and the second and the third, and so on all the day, and only at the eleventh hour did they deign to notice His invitation, how would they have fared?

Verses 17-34

Chapter 16

To Jerusalem - Matthew 20:17-34 - Matthew 21:1-17

I-THE GOING UP. {Matthew 20:17-34}

WE have now reached the last stage of the long and sorrowful journey to Jerusalem. From the corresponding passage in the second Gospel we learn that the disciples were greatly moved by something in their Master’s manner: "they were amazed; and as they followed, they were afraid." It would appear, indeed, that they had considerable hesitation in following at all, for it is pointedly mentioned that "Jesus went before them," a hesitation which was no doubt due to the same feeling which prompted Peter, on the first announcement of the journey to Jerusalem and what it would involve, to say "Be it far from Thee, Lord"; and as then, so now, the Saviour felt it as an obstacle in. His onward path which He must resolutely put out of the way; and it was doubtless the new and severe effort required of that heroic will to set it aside, and in doing so to face the gathering storm alone, which explained His unwonted agitation as He addressed Himself to the last stage of the fatal journey.

Still, He longs to have His disciples in sympathy with Him. He knows well that not yet have they fully appreciated what He has said to them; accordingly, at some convenient point on the way, He takes them by themselves and tells them once again, more distinctly and definitely than ever, what must be the issue of the step lie is now taking (Matthew 20:17-19). St. Luke tells us that even yet "they understood none of these things." Their minds must have been in a state of great bewilderment; and when we think of this, we may well admire that strong personal devotion to their Master which made them willing, however reluctantly and hesitatingly, still to follow Him into the dark unknown. With the one sad exception, they were thoroughly loyal to their King; they trusted Him absolutely; and though they could not understand why He should be mocked and scourged and crucified in His own capital, they were willing to go with Him there, in the full expectation that, in some way they then could not imagine, He should triumph over his enemies and erect those thrones and bring in that glory of the kingdom of which He had spoken.

This failure of theirs to comprehend the real situation, which one Evangelist mentions, is well illustrated by an incident which happened on the road as recorded by the others-one of those evidently undesigned coincidences which continually meet us, and which, in a higher degree than mere circumstantial agreements, confirm our faith in the accuracy of the sacred writers. "Then came to Him the mother of Zebedee’s children with her sons, worshipping Him, and desiring a certain thing of Him,"-the "certain thing," as it turned out, being that the two sons should have the chief places of honour in the kingdom. From the form in which the request was presented it would seem as if it had been founded on a misapprehension of one of His own sayings. In St. Mark’s Gospel, where the part which the two sons themselves had in it is related, the very words of the application are given thus: "Master, we would that Thou shouldest do for us whatsoever we shall desire," as if to remind Him of His promise to any two of them who should agree as touching anything they should ask, {Matthew 18:19} and to claim the fulfilment of it. It need not be assumed that the request was a purely selfish one. However vague their ideas may have been as to the days of darkness that awaited them in Jerusalem, we cannot suppose that they left them wholly out of view; and if not, they must have been prepared, or have thought themselves prepared, to take foremost places in the battlefield as well as in the triumph that would surely follow. There may well have been, then, a touch of chivalry along with the grosser motive which, it is to be feared, was their main inspiration.

This makes it easier for us to understand the possibility of their coming with such a request at such a time. We all know how easy it is to justify a selfish proceeding when there is something to offset it. We ourselves know how natural it is to think of those scriptures which suit our purpose, while we conveniently forget for the moment those that do not. Was it, then, unnatural that James and John, forgetting for the moment what their Lord had taught them as to the way to true greatness in His kingdom, should satisfy themselves with the thought that they were at all events taking up their cross in the first place, and as to the ulterior object were certainly acting up to the very plain and emphatic word of the Master Himself: "I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them."

This view of their state of mind is confirmed by our Lord’s way of dealing with them. He first asks them what it is they have agreed upon; and, when the mother tells Him, He quietly shows them that, so far from agreeing together, none of them know what they are asking. They are all using the same words, but the words might as well be in an unknown tongue, -better perhaps, inasmuch as to misunderstand is a degree worse than not to understand at all. He then proceeds to show them that the fulfilment of their request would involve issues for which as yet they were by no means prepared: "Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of?" Their answer confirms the view suggested, that they did not leave out altogether the thought of cross-bearing; but we have only to remember what took place in the course of a week to see that in saying "We are able," they knew as little of what they. were promising as they had known of what they were asking. He will not, however, break the bruised reed of their devotion, nor quench the feeblest spark-of self-denying courage; accordingly He does not slight their offer, but, in accepting it, He reminds them that the honours of the kingdom of heaven are not for favourites, or for those who may first apply, but only for those who approve themselves worthy in the sight of Him Who seeth all, and who rewards every man according to his deeds (Matthew 20:23).

The ten were not much better than the two. It was natural, indeed, that, when they heard it, they should be "moved with indignation"; but, though natural, it was not Christian. Had they remembered the lesson of the little child, or even thought deeply enough of that very recent one about the last and the first, they would have been moved with something else than indignation. But need any one wonder that selfishness should be so very hard to kill? Is it not true to nature? Besides, the Spirit had not yet been given, and therefore we need not wonder that even the plainest teaching of the Lord Himself failed to cast the selfish spirit out of His disciples then. "Knowledge comes, but wisdom lingers." On the other hand, think of the marvellous patience of the Master. How disappointing it must have been at such a time to see in all of them a spirit so wholly at variance, with all that by precept and example He had been labouring to instil into them! Yet without one word of reproach He teaches them the old lesson once again, gives them liberally the wisdom which they lack, and upbraids them not.

The words of Christ not only meet the case most fully, but reach far beyond the immediate occasion of their utterance. Thus He brings good out of evil, and secures that even the strife of His disciples shall make for "peace on earth." He begins by showing how absolutely in contrast to the kingdoms of the world is the kingdom He has come to establish. In them the great ones "lord it over" (R.V) others; in it the great ones are those who serve. What a revolution of thought is involved in this simple contrast! of how much that is great and noble has it been the seed! The dignity of labour, the royalty of service, the pettiness of selfish ambition, the majesty of self-sacrificing love; the utter condemnation of the miserable maxim "Every man for himself"; the world’s first question "What shall we have?" made the last, and its last question "What shall we give?" made the very first-such are some of the fruits which have grown from the seed our Lord planted in so ungenial soil that day. We are, alas! still very far from realising that great ideal; but ever since that day, as an ideal, it has never been quite out of sight. Early Christianity under the guidance of the apostles strove, though with all too little success, to realise it; the chivalry of the Middle Ages, with its glorification of knighthood, was an attempt to embody it; and what is the constitutionalism of modern times but the development of the principle in political life, the real power being vested not in the titular monarch, who represents ideally the general weal, but in a ministry, so designated to mark the fact that their special function is to minister or serve; the highest position in the realm bearing the humble title of Prime Minister, or first servant of the state. It is of value to have the principle before us as an ideal, even though it be buried under the tombstone of a name, the significance of which is forgotten; but when the kingdom of heaven shall be fully established on the earth, the ideal will be realised, not in political life only, but all through society. If only the ambition to serve our generation according to the will of God were to become universal, then would God’s kingdom come and His wilt be done on earth even as it is in heaven.

Of this great principle of the heavenly kingdom the King Himself is the highest illustration: "even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many." There are those who write about "the service of man" as if the thought of it were a development of nineteenth-century enlightenment; but there it is in all its truth and grandeur in the life, and above all in the death of our Lord and Saviour Jesus Christ! His entire life was devoted to the service of man; and His death was but the giving up in one final act of surrender what had all along been consecrated to the same high and holy ministry.

These closing words of the great lesson are memorable, not only as setting before us the highest exemplification of the law of service, which as "Son of Man" Christ gave to the world; but as presenting the first intimation of the purpose of the great sacrifice He was about to offer at Jerusalem. Again and again He had told the disciples that it was necessary; but now for the first time does He give them an idea why it was necessary. It is too soon, indeed, to give a full explanation; it will be time enough to unfold the doctrine of atonement after the atonement has been actually made.

Meantime He makes it plain that, while His whole life was a life of ministering as distinguished from being ministered unto, the supreme service He had come to render was the giving of His life as a ransom, something to be rendered up as a price which must be paid to redeem His people. It is plain from this way of putting it, that He viewed the giving up of His life as the means by which alone He could save the "many" who should, as His redeemed or ransomed ones, constitute His kingdom.

On the way to Jerusalem lay the beautiful city of Jericho. The place now called by that name is such a wretched assemblage of miserable hovels that it is difficult for the traveller to realise that the Jericho of the days of our Lord was not only the most luxurious place of resort in Palestine, but one that might vie with its fashionable rivals throughout the Roman Empire. Since the days of Herod the Great it had been the winter residence of the Court. Jerusalem being on the cold hill-top, it was convenient to have within easy reach a warm and sheltered spot in the deep valley of the Jordan; and with a delightful winter climate and a rich and fertile soil, Jericho needed only the lavish expenditure of money to make it into "a little Paradise," as Josephus calls it. With its gardens of roses and groves of palm, it was, even before the time of Herod, so beautiful a place, that, as a gem of the East, Antony bestowed it on Cleopatra as an expression of his devotion; after it passed into the hands of Herod, a theatre was erected and an amphitheatre, and many other noble and costly buildings; and during the season it was thronged by the rich and the great of the land, among whom would be distinguished visitors from foreign parts. What effect would all this grandeur have on Christ and His disciples as they passed through it on their way to Jerusalem? We are not told. Two things only are noted as worthy of record: the salvation of a rich publican, {Luke 19:1-10} and the healing of two poor blind men. Not the gardens and palaces of the city, but its sins and sorrows, engage the Saviour’s thoughts and occupy His time.

As a rule, we regard it as waste of time to deal with the "discrepancies" between the different Evangelists; but as one of the most serious of them all has been found here it may be well to look at it to see how much or how little it amounts to. First, the other Gospels speak of the cure of a blind man, and tell his name, Bartimaeus; this one says that two blind men were cured, and does not mention any name. If the other Evangelists had said that only one was healed, there would have been a real discrepancy; but they do not. Another "discrepancy" which has been noticed is that St. Matthew says Christ "touched their eyes," while the others do not mention the touch, but only tell us what He said; but surely there is no difficulty in supposing that Christ both touched the eyes and spoke the words at the same time. It is true that the words as recorded by St. Mark and St. Luke are not identical, but they are precisely to the same effect; and it is quite possible that every word which both of them report was actually said and that other words besides were spoken which have not been preserved.

These differences are not discrepancies at all; but there remains one which may fairly enough be so characterised. The first and second Gospel represent the cure as taking place on the way into Jericho; the third puts it on the way out.

Various suppositions, more or less plausible, especially less, have been made to "reconcile" these two representations: such as the fact that there were really two Jerichos, the old and the new, the cure being wrought as the Saviour passed from the one to the other, so that both accounts would be strictly accurate; or again, that cures may have been wrought both in entering and in leaving Jericho. But why should we trouble ourselves to reconcile so small a difference? It is not of the slightest consequence whether the cure took place on the way in or on the way out. If it had been a point on which strict accuracy was essential, care would doubtless have been taken to note the very moment and the very spot where it took place - as, for example, in the case of the cure of the nobleman’s son at Capernaum; {John 4:52} but it was not; and therefore we have no more reason to wonder at the variation in so unimportant a detail than at those variations from the accurate text which we continually find in the quotations from the Old Testament Scriptures. The discrepancy does not in the slightest degree affect the credibility of any of the witnesses; it only serves, together with the other variations, to show the independence of the different accounts. How small must be the minds, or how strong the prejudices, of those who find support for their unbelief in discrepancies of which this is acknowledged to be one of the gravest examples!

It so happens, too, that there is no story in all the Gospels which shines more lustrously in its own light. It is full of beauty and pathos in all the versions of it which have come down to us; but most of all in the graphic story of St. Mark, to whose Gospel therefore its illustration may be regarded as belonging by special right.

II-THE ROYAL ENTRY. {Matthew 21:1-17}

Travelling from Jericho, it is probable that our Lord reached Bethany on the evening of Friday, a week before His crucifixion. The next day, being the Jewish Sabbath, He would spend in retirement, probably in the house of Lazarus, whom a short time before He had raised from the dead. The following day, the first day of the week, would therefore be the date of His entry into Jerusalem as the Royal Son of David, come to claim His kingdom.

That this entrance into the capital is a most important event in the history of Jesus is evident not only from its nature and consequences, but also from the fact that it is one which all the four Evangelists record. Indeed, it is just at this point that the four narratives converge. The river of the water of life, which "was parted and became four heads" diverging at times in their course, now unites its waters in one channel broad and deep; and all the four Evangelists, though in different accents still, and with variation in the selection of details, combine to tell the same wondrous story of our Saviour’s passion, the story of "the decease which He should accomplish at Jerusalem."

This was the first occasion on which our Lord distinctly put forth His claim to royalty. From the beginning of His ministry He had shown Himself to be a "prophet mighty in word and in deed," and to those who followed Him it became manifest that He was the Prophet foretold by Moses, for whose coming they had been taught to look with eager eyes. {see Deuteronomy 18:15-19} From the beginning of His ministry, too, the Saviour had been proclaiming "the gospel of the kingdom"; but when we examine carefully all He says about it, we find that He never expressly asserts that He Himself is King. Not that He conceals the all-important truth: He speaks of the kingdom in such a way that those who have ears to hear may learn that He is King Himself as, for instance, when He says, "Suffer the little children to come unto Me, and forbid them not: for of such is the kingdom of heaven." One might quite readily infer from these words that Jesus Himself was King; but the claim is not thereby formally made. Besides, not only is it true that up to this time He did not formally assume the royal title, but He even resisted attempts made to thrust it upon Him. {e.g., John 6:15} For this refusal to be crowned by the multitude there was only too good reason. Their ideas of royalty were entirely different from His. Had He allowed Himself to be borne on the tide of popular favour to royal honours, His kingdom would have been thereby marked as "of this world," it would have been stamped as something very different from the kingdom of "righteousness and peace and joy in the Holy Ghost" He had come to establish. Had He been a mere enthusiast, He would undoubtedly have yielded to such a tidal wave of public excitement; but His unerring wisdom taught Him that He must reach His throne by another path than that of popular favour. Rather must it be through popular rejection-through the dark portals of despite and death; and for that, His hour had not then come.

Now it has come. He has been steadily advancing to Jerusalem for the very purpose of accomplishing that decease which is to be the portal of His royalty. Already fully revealed as Prophet, He is about to be made "perfect through suffering" as our great High Priest. It is time, therefore, that He reveal Himself as King, so that no one may have it afterwards to say that He never really claimed the throne of His father David.

How, then, shall He assert His right? Shall a herald be sent to proclaim with the sound of a trumpet that Jesus of Nazareth is King over Israel in Jerusalem? To take such a course would be to court misunderstanding. It would be to raise the standard of revolt against the Romans. It would stir the city in a very different fashion from that in which the Prince of Peace would have it stirred. It would be the signal for tumult, bloodshed, and disastrous war. The ordinary method is evidently not to be thought of. How, then, shall it be done?

Our Lord is never at a loss for means to accomplish His designs in His own way, which it; always the best. He sends to a neighbouring village for a young ass, mounts it, and rides into the city. That is all He does. Not a word said about royalty, no herald, no trumpeter, no proclamation, no royal pomp, nothing whatever to rouse the Roman jealousy or ire-nothing but the very ordinary circumstance of a man riding into the city on an ass’s colt, a mode of conveyance not in itself calculated to attract any special notice. What was there, then, in such an act to secure the end? Nothing in itself; but a great deal when taken in connection with a remarkable prophecy in the Book of Zechariah well known to every Jew, and much in the thoughts of all who were looking for the promised Messiah. It is true, indeed, that an ordinary man might have done the same thing and the people have taken no notice of him. But Jesus had become the object of very great interest and attention to large numbers of the people on account of the miracles He had been working-notably that great miracle which still stirred the minds of the whole community, the raising of Lazarus from the dead. The chief priests and scribes, indeed, and the men of influence in Jerusalem, regarded Him with all the greater rancour on account of His miracles of mercy, and they had been specially embittered against Him since the raising of Lazarus; but it was different with the body of the people, especially those who had come or were coming from Galilee and other distant parts of the land to be present at the great Paschal feast. We are told by St. John that a large number of these had gone out the day before to Bethany, both to see Lazarus, who was naturally an object of curiosity, and also to see Jesus Himself; these accordingly were precisely in the state of mind in which they would most readily catch up the idea so naturally suggested by the significant act of our Saviour’s riding into the city of David on a colt the foal of an ass. The result, accordingly, was as had been intended, and is thus described by our Evangelist: "The most part of the multitude spread their garments in the way; and others cut branches from the trees and spread them in the way. And the multitudes that went before Him, and that followed, cried, saying, Hosanna to the Son of David; Blessed is He that cometh in the name of the Lord; Hosanna in the highest" (R.V).

The excellence of the method adopted by our Saviour to set forth His royal claims will still further appear when we consider that it arose quite naturally out of the circumstances in which He was placed. So much was this the case that some have thought He was taken by surprise, that He had no intention of calling forth the testimony of the people to His royal claims, that in fact He was only giving way to a movement He could not well resist; but this shallow view is plainly set aside, not only by what has been already advanced, but also by the answer He gives to the Pharisees who ask Him to rebuke and silence His disciples: "I tell you that if these should hold their peace, the stones would immediately cry out". {Luke 19:39-40}

Not only did the means adopted by our Lord rise naturally out of the circumstances in which He and His followers were placed, but they were specially suited to suggest important truths concerning the kingdom He claimed as His own. We have already seen that, if He had entered the city in regal pomp and splendour, it would have conveyed an entirely false idea of the kingdom. The method He did adopt was such as to give a true idea of it.

First, it strikingly suggested the kingliness of lowliness, which, as we have seen, was one of its great distinctive principles. As we look back over His recent instructions to His disciples, we see how very much this thought was in His heart and how great was the importance He attached to it. He had just taught them that the Son of man had come, not to be ministered unto, but to minister and to give His life a ransom for many; and His manner of entering into His capital must be in harmony with the lowly, self-renouncing work He has come to do. Thus He shows in the most impressive way that His kingdom is not of this world. There is no suggestion of rivalry with Caesar; yet to those who look beneath the surface He is manifestly more of a king than any Caesar. He has knowledge of everything without a spy (Matthew 21:2); He has power over men without a soldier (Matthew 21:3); He has simply to say "The Lord hath need," and immediately His royal will is loyally fulfilled. Evidently He has the mind of a King and the will of a King: has He not also the heart of a King, of a true Shepherd of the people? See how He bears the burden of their future on His heart, a burden which weighs so heavily upon Him that He cannot restrain His tears. {Luke 19:41-44} There is no kingly state; but was not His a kingly soul, Who in such humble guise rode into Jerusalem that day?

Not less than lowliness is peace suggested as characteristic of His kingdom. First by the manner of His entrance; for while the horse and the chariot were suggestive of war, the ass was the symbol of peace. And then, the prophecy is one of peace. Immediately after the words quoted by the Evangelist there follows this remarkable promise: "I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off; and He shall speak peace unto the heathen; and His dominion shall be from sea even to sea, and from the river even to the ends of the earth." It would seem, indeed, that some at least in the multitude realised that through the Messiah was to be expected a deeper peace than that between man and man. This deeper peace may have been suggested to their minds by the words following next in the prophecy, which goes on to speak of prisoners of hope rescued from the pit, and turning to the stronghold; or by the Psalm from which their cry "Hosanna in the highest" was taken; {Psalms 118:1-29} certain it is that their minds did rise to a higher conception of the work of the Messiah than they had given token of before; for the cry of some of them at least was "Peace in heaven, and glory in the highest." {Luke 19:38} A striking proof this, of the fitness of His manner of entering into His capital to suggest. the purest, highest, and best thoughts concerning the kingdom which He claimed as His own.

As Jerusalem was the city of the great King, the Temple was His house, His royal palace, and accordingly He enters it and takes possession in His Father’s name. We are told by St. Mark that "when He had looked round about upon all things, it being now eventide, He went out unto Bethany with the twelve." But St. Matthew, who is accustomed to pay more attention to the logical than to the exact chronological sequence of events, proceeds at once to relate the purging of the Temple, which really took place the following day, but which was so plainly the natural sequel of His royal entrance that he very properly gives it in close connection therewith. Besides, what the King did on entering the Temple the next day admirably illustrates the prophecy. For what saith the prophet? "Behold thy King cometh unto thee: He is just, and having salvation." "He is just,"-therefore He will not tolerate the unholy traffic in the Temple, but "cast out all them that sold and bought in the Temple, and overthrew the tables of the money-changers and the seats of them that sold the doves; and He saith unto them, My house shall be called a house of prayer; but ye make it a den of robbers" (R.V): "and having salvation"-accordingly, when He sees the blind and the lame in the Temple He does not turn them out, He does not turn away from them, "He healed them." The casting out of the traders illustrated the righteousness of the kingdom, the healing of the blind and lame, its peace, and the shouts of the children which followed, its joy.

This coming of the King to His capital has been familiarly spoken of as "the triumphal entry." The term seems unfortunate and misleading. The waving of palms, the strewing of branches and leaves, the spreading of garments on the way-all this gave it something of the aspect of a triumph; but that it was no triumph none knew better than the man of Sorrows, Who was the centre of it all. There was certainly no triumph in His heart that day. If you wish to look into His heart, watch Him as He comes to the turn of the road where first the great city bursts upon His sight. How it glitters in the sun, its palaces and towers gleaming in the splendour of the day, its magnificent Temple, which had taken nearly half a century to build, rearing its stately head high above all, into the glorious heaven-a city and a temple for a king to be proud of, especially when seen through waving palm branches held in the hands of a rejoicing throng who shout "Hosanna to the Son of David, Hosanna in the highest!" Surely His soul must be thrilled with jubilant emotion!

Ah! but look at Him: look at Him closely. Go up to Him, near enough to see His face and hear what He is saying. Is He jubilant? His eyes are wet with tears; and with tears in His voice He is speaking "the saddest words of tongue or pen": O Jerusalem; "if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall east a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation." Ah! well the Man of Sorrows knew what all that shouting and rejoicing were worth; not even for a moment was He misled by it; no less certainly now when the plaudits of the multitudes were ringing around Him, than when He had been on the way going up to Jerusalem, did He know that, though He was the rightful King, He should receive no king’s welcome, but should suffer many things and die. He knew that it was to no royal palace, but to the bitter cross, He was advancing, as He rode down Olivet, across the Kedron, and up to the city of David. Yet it is not the thought of His own cross that draws the tears from His eyes; it is the thought of the woes impending over those whom He has come to save, but who will have none of Him. O the depth of divine love in these self-forgetful tears!

One thrill of joy the day had for the King of sorrows. It was His welcome from the children. The plaudits of the multitude He seems to have received in silence. Why should He be moved by hosannas from the lips of those who, as soon as they shall find out what manner of King He is, will cry "Away with Him"? But the hosannas of the children are genuine music to His soul. The little ones at least are true. There is no guile in their spirits. "Of such is the kingdom of heaven." It is most touching to observe how lovingly the heart of the Saviour goes out to the little ones at this most trying time. The climax of pathos in His lament over Jerusalem is reached when, after speaking of the fate of the city, He adds, "and thy children within thee"; and the same deep sympathy with the little ones is shown in the answer He gives to the mean-spirited priests and scribes who were moved with indignation and tried to silence their sweet voices: "Have ye never read, Out of the mouth of babes and sucklings Thou hast perfected praise?"

"And He left them, and went out of the city into Bethany, and He lodged there,"-not in the house of Lazarus, we may he sure, or He would not have "hungered" when in the morning He returned to the city (Matthew 21:18); no doubt under the open canopy of heaven or at best under some booth erected as a temporary shelter. What were His thoughts, what His feelings, as He looked back on the day and forward to the week?

Bibliographical Information
Nicoll, William R. "Commentary on Matthew 20". "The Expositor's Bible Commentary". https://www.studylight.org/commentaries/eng/teb/matthew-20.html.
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