Matthew 20:17

on of the apostles to the various synagogues of the Jews, in every part of the world where they were scattered; the history of which is particularly given in the Acts of the Apostles. The fifth call, or eleventh hour, represents the general call of the Gentiles into the Church of Christ, when the unbelieving Jews were finally rejected. What makes this interpretation the more likely is, that the persons who are addressed at Mat 20:7 , say, No man hath hired us, i.e. We never heard the voice of a prophet announcing the true God, nor of an apostle preaching the Lord Jesus, until now. The Jews could not use this as an argument for their carelessness about their eternal interests. Verse 16 So the last shall be first, and the first last - The Gentiles, who have been long without the true God, shall now enjoy all the privileges of the new covenant; and the Jews, who have enjoyed these from the beginning, shall now be dispossessed of them; for, because they here rejected the Lord, he also hath rejected them. Many are called, etc. - This clause is wanting in BL, one other, and in the Coptic and Sahidic versions. Bishop Pearce thinks it is an interpolation from Mat 22:14 . The simple meaning seems to be: As those who did not come at the invitation of the householder to work in the vineyard did not receive the denarius, or wages, so those who do not obey the call of the Gospel, and believe in Christ Jesus, shall not inherit eternal life. This place seems to refer to the ancient Roman custom of recruiting their armies. Among this celebrated people, no one was forced to serve his country in a military capacity; and it was the highest honor to be deemed worthy of thus serving it. The youth were instructed, almost from their cradle, in military exercises. The Campus Martius was the grand field in which they were disciplined: there, they accustomed themselves to leaping, running, wrestling, bearing burdens, fencing, throwing the javelin, etc., and when, through these violent exercises, they were all besmeared with dust and sweat, in order to refresh themselves, they swam twice or thrice across the Tyber! Rome might at any time have recruited her armies by volunteers from such a mass of well-educated, hardy soldiers; but she thought proper, to use the words of the Abbe Mably, that the honor of being chosen to serve in the wars should be the reward of the accomplishments shown by the citizens in the Campus Martius, that the soldier should have a reputation to save; and that the regard paid him, in choosing him to serve, should be the pledge of his fidelity and zeal to discharge his duty. The age of serving in the army was from seventeen to forty-five, and the manner in which they were chosen was the following: - After the creation of consuls, they every year named twenty-four military tribunes, part of whom must have served five years at least, and the rest eleven. When they had divided among them the command of the four legions to be formed, the consuls summoned to the capitol, or Campus Martius, all the citizens who, by their age, were obliged to bear arms. They drew up by tribes, and lots were drawn to determine in what order every tribe should present its soldiers. That which was the first in order chose the four citizens who were judged the most proper to serve in the war; and the six tribunes who commanded the first legion chose one of these four, whom they liked best. The tribunes of the second and third likewise made their choice one after another; and he that remained entered into the fourth legion. A new tribe presented other four soldiers, and the second legion chose first. The third and fourth legions had the same advantage in their turns. In this manner, each tribe successively chose four soldiers, till the legions were complete. They next proceeded to the creation of subaltern officers, whom the tribunes chose from among the soldiers of the greatest reputation. When the legions were thus completed, the citizens who had been called, but not chosen, returned to their respective employments, and served their country in other capacities. None can suppose that these were deemed useless, or that, because not now chosen to serve their country in the field, they were proscribed from the rights and privileges of citizens, much less destroyed, because others were found better qualified to serve their country at the post of honor and danger. Thus many are called by the preaching of the Gospel, but few are found who use their advantages in such a way as to become extensively useful in the Church - and many in the Church militant behave so ill as never to be admitted into the Church triumphant. But what a mercy that those who appear now to be rejected may be called in another muster, enrolled, serve in the field, or work in the vineyard? How many millions does the long-suffering of God lead to repentance! Verse 17 And Jesus going up - From Jericho to Jerusalem, See Mat 19:15 . Verse 18 The Son of man shall be betrayed - Or, will be delivered up. This is the third time that our Lord informed his disciples of his approaching sufferings and death. This was a subject of the utmost importance, and it was necessary they should be well prepared for such an awful event. Verse 19 Deliver him to the Gentiles to mock - This was done by Herod and his Roman soldiers. See Luk 23:11 . To scourge, and to crucify - This was done by Pilate, the Roman governor. The punishment of the cross was Roman not Jewish; but the chief priests condemned him to it, and the Romans executed the sentence. How little did they know that they were, by this process, jointly offering up that sacrifice which was to make an atonement for the Gentiles and for the Jews; an atonement for the sin of the whole world? How often may it be literally said, The wrath of man shall praise thee! Verse 20 The mother of Zebedee's children - This was Salome. Verse 21 Grant that these my two sons - James and John. See Mar 15:40 . In the preceding chapter, Mat 19:28 , our Lord had promised his disciples, that they should sit on twelve thrones, judging the twelve tribes. Salome, probably hearing of this, and understanding it literally, came to request the chief dignities in this new government for her sons; and it appears it was at their instigation that she made this request, for Mark, Mar 10:35 , informs us that these brethren themselves made the request, i.e. they made it through the medium of their mother. One on thy right hand, and the other on (Thy) left - I have added the pronoun in the latter clause on the authority of almost every MS. and version of repute. That the sons of Zebedee wished for ecclesiastical, rather than secular honors, may be thought probable, from the allusion that is made here to the supreme dignities in the great Sanhedrin. The prince of the Sanhedrin (Ha-Nasi) sat in the midst of two rows of senators or elders; on his right hand sat the person termed AB (the father of the Sanhedrin); and on his left hand the Chacham, or sage. These persons transacted all business in the absence of the president. The authority of this council was at some periods very great, and extended to a multitude of matters both ecclesiastical and civil. These appear to have been the honors which James and John sought. They seem to have strangely forgot the lesson they had learned from the transfiguration. Verse 22 Ye know not what ye ask - How strange is the infatuation, in some parents, which leads them to desire worldly or ecclesiastical honors for their children! He must be much in love with the cross who wishes to have his child a minister of the Gospel; for, if he be such as God approves of in the work, his life will be a life of toil and suffering; he will be obliged to sip, at least, if not to drink largely, of the cup of Christ. We know not what we ask, when, in getting our children into the Church, we take upon ourselves to answer for their Call to the sacred office, and for the salvation of the souls that are put under their care. Blind parents! rather let your children beg their bread than thrust them into an office to which God has not called them; and in which they will not only ruin their souls, but be the means of damnation to hundreds; for if God has not sent them, they shall not profit the people at all. And to be baptized with the baptism that I am baptized, etc. - This clause in this, and the next verse, is wanting in BDL, two others, (7 more in Mat 20:23 ), Coptic, Sahidic, Ethiopic, Mr. Wheelock's Persic, Vulgate, Saxon, and all the Itala, except two. Grotius, Mill, and Bengel, think it should be omitted, and Griesbach has left it out of the text in both his editions. It is omitted also by Origen, Epiphanius, Hilary, Jerome, Ambrose, and Juvencus. According to the rules laid down by critics to appreciate a false or true reading, this clause cannot be considered as forming a part of the sacred text. It may be asked, Does not drink of my cup, convey the same idea? Does the clause add any thing to the perspicuity of the passage? And, though found in many good MSS., is not the balance of evidence in point of antiquity against it? Baptism among the Jews, as it was performed in the coldest weather, and the persons were kept under water for some time, was used not only to express death, but the most cruel kind of death. See Lightfoot. As to the term cup, it was a common figure, by which they expressed calamities, judgments, desolation, etc. They say unto him, We are able - Strange blindness! You can? No: one drop of this cup would sink you into utter ruin, unless upheld by the power of God. However, the man whom God has appointed to the work he will preserve in it. Verse 23 Is not mine to give, but it shall be given to them for wham it is prepared of my Father - The common translation, in which the words, it shall be given to them; are interpolated by our translators, utterly changes and destroys the meaning of the passage. It represents Christ (in opposition to the whole Scriptures) as having nothing to do in the dispensing of rewards and punishments; whereas, our Lord only intimates that, however partial he may be to these two brethren, yet seats in glory can only be given to those who are fitted for them. No favor can prevail here; the elevated seat is for him who is filled with the fullness of God. The true construction of the words is this: - ουκ εϚιν εμον δουναι, αλλ' ὁις ητοιμυϚαι ὑπο του πατρος μου, To sit on my right hand and on my left, is not mine to give, except to them for whom it is prepared of my Father. According to the prediction of Christ, these brethren did partake of his afflictions: James was martyred by Herod, Act 12:2 ; and John was banished to Patmos, for the testimony of Christ, Rev 1:9 . Verse 24 When the ten heard it, they were moved - The ambition which leads to spiritual lordship is one great cause of murmurings and animosities in religious societies, and has proved the ruin of the most flourishing Churches in the universe. Verse 25 Exercise dominion - and - exercise authority upon them - They tyrannized and exercised arbitrary power over the people. This was certainly true of the governments in our Lord's time, both in the east and in the west. I have endeavored to express, as nearly as possible, the meaning of the two Greek verbs, κατακυριευουσιν, and κατεξουσιαζουσιν; and those who understand the genius of the language will perceive that I have not exhausted their sense, however some may think that no emphasis was intended, and that these compound verbs are used for the simple κυριευειν, and εξουσιαζειν. See Wakefield and Rosenmuller. The government of the Church of Christ is widely different from secular governments. It is founded in humility and brotherly love: it is derived from Christ, the great Head of the Church, and is ever conducted by his maxims and spirit. When political matters are brought into the Church of Christ, both are ruined. The Church has more than once ruined the State; the State has often corrupted the Church: it is certainly for the interests of both to be kept separate. This has already been abundantly exemplified in both cases, and will continue so to be, over the whole world, wherever the Church and State are united in secular matters. Verse 26 It shall not be so among you - Every kind of lordship and spiritual domination over the Church of Christ, like that exercised by the Church of Rome, is destructive and anti-christian. Your minister - Or, deacon, διακονος. I know no other word which could at once convey the meaning of the original, and make a proper distinction between it and δουλος, or servant, in Mat 20:27 . The office of a deacon, in the primitive Church, was to serve in the agapae, or love feasts, to distribute the bread and wine to the communicants; to proclaim different parts and times of worship in the churches; and to take care of the widows, orphans, prisoners, and sick, who were provided for out of the revenues of the Church. Thus we find it was the very lowest ecclesiastical office. Deacons were first appointed by the apostles, Act 6:1-6 ; they had the care of the poor, and preached occasionally. Verse 27 Your servant - Δουλος the lowest secular office, as deacon was the lowest ecclesiastical office: δουλος is often put for slave. From these directions of our Lord, we may easily discern what sort of a spirit his ministers should be of. 1. A minister of Christ is not to consider himself a lord over Christ's flock. 2. He is not to conduct the concerns of the Church with an imperious spirit. 3. He is to reform the weak, after Christ's example, more by loving instruction than by reproof or censure. 4. He should consider that true apostolic greatness consists in serving the followers of Christ with all the powers and talents he possesses. 5. That he should be ready, if required, to give up his life unto death, to promote the salvation of men. Verse 28 A ransom for many - Λυτρον αντι πολλων, or a ransom instead of many, - one ransom, or atonement, instead of the many prescribed in the Jewish law. Mr. Wakefield contends for the above translation, and with considerable show of reason and probability. The word λυτρον is used by the Septuagint for the Hebrew פדיו, pidion, the ransom paid for a man's life: see Exo 21:30 ; Num 3:49-51 ; and λυτρα is used Num 35:31 , where a satisfaction (Hebrew כפר copher, an atonement) for the life of a murderer is refused. The original word is used by Lucian in exactly the same sense, who represents Ganymede promising to sacrifice a ram to Jupiter, λυτρον υπερ εμου, as a ransom for himself, provided he would dismiss him. The whole Gentile world, as well as the Jews, believed in vicarious sacrifices. Virgil, Aen. v. 85, has nearly the same words as those in the text. "Unum Pro Multis dabitur Caput," - One man must be given for many. Jesus Christ laid down his life as a ransom for the lives and souls of the children of men. In the Codex Bezae, and in most of the Itala, the Saxon, and one of the Syriac, Hilary, Leo Magnus, and Juvencus, the following remarkable addition is found; "But seek ye to increase from a little, and to be lessened from that which is great. Moreover, when ye enter into a house, and are invited to sup, do not recline in the most eminent places, lest a more honorable than thou come after, and he who invited thee to supper come up to thee and say, Get down yet lower; and thou be put to confusion. But if thou sit down in the lowest place, and one inferior to thee come after, he who invited thee to supper will say unto thee, Go and sit higher: now this will be advantageous to thee." This is the largest addition found in any of the MSS., and contains not less than sixty words In the original, and eighty-three in the Anglo-Saxon. It may be necessary to remark, that Mr. Marshall, in his edition of the Gothic and Saxon Gospels, does not insert these words in the text, but gives them, p. 496 of his observations. This addition is at least as ancient as the fourth century, for it is quoted by Hilary, who did not die till about a.d. 367. Verse 30 Two blind men - Mar 10:46 , and Luk 18:35 , mention only one blind man, Bartimeus. Probably he was mentioned by the other evangelists, as being a person well known before and after his cure. Blindness of heart is a disorder of which, men seldom complain, or from which they desire to be delivered; and it is one property of this blindness, to keep the person from perceiving it, and to persuade him that his sight is good. Sitting by the way side - In the likeliest place to receive alms, because of the multitudes going and coming between Jerusalem and Jericho. Cried out - In the midst of judgments God remembers mercy. Though God had deprived them, for wise reasons, of their eyes, he left them the use of their speech. It is never so ill with us, but it might be much worse: let us, therefore, be submissive and thankful. Have mercy on us - Hearing that Jesus passed by, and not knowing whether they should ever again have so good an opportunity of addressing him, they are determined to call, and call earnestly. They ask for mercy, conscious that they deserve nothing, and they ask with faith - Son of David, acknowledging him as the promised Messiah. Verse 31 The multitude rebuked them - Whenever a soul begins to cry after Jesus for light and salvation, the world and the devil join together to drown its cries, or force it to be silent. But let all such remember, Jesus is now passing by; that their souls must perish everlastingly, if not saved by him, and they may never have so good an opportunity again. While there is a broken and a contrite heart, let it sigh its complaints to God, till he hear and answer. They cried the more - When the world and the devil begin to rebuke, in this case, it is a proof that the salvation of God is nigh; therefore, let such cry out a great deal the more. Verse 32 Jesus stood - "The cry of a believing penitent," says one, "is sufficient to stop the most merciful Jesus, were he going to make a new heaven and a new earth; for what is all the irrational part of God's creation in worth, when compared with the value of one immortal soul!" See on Mar 10:50 (note). What will ye that I shall do - Christ is at all times infinitely willing to save sinners: when the desire of the heart is turned towards him, there can be little delay in the salvation. What is thy wish? If it be a good one, God will surely fulfill it. Verse 33 That our eyes may be opened - He who feels his own sore, and the plague of his heart, has no great need of a prompter in prayer. A hungry man can easily ask bread; he has no need to go to a book to get expressions to state his wants in; his hunger tells him he wants food, and he tells this to the person from whom he expects relief. Helps to devotion, in all ordinary cases, may be of great use; in extraordinary cases they can be of little importance; the afflicted heart alone can tell its own sorrows, with appropriate pleadings. Verse 34 So Jesus had compassion on them - Σπλαγχνιαθεις, He was moved with tender pity. The tender pity of Christ met the earnest cry of the blind men, and their immediate cure was the result. They followed him - As a proof of the miracle that was wrought, and of the gratitude which they felt to their benefactor. For other particulars of this miraculous cure, see the notes on Mar 10:46 , etc. Reader, whosoever thou art, act in behalf of thy soul as these blind men did in behalf of their sight, and thy salvation is sure. Apply to the Son of David; lose not a moment; he is passing by, and thou art passing into eternity, and probably wilt never have a more favorable opportunity than the present. The Lord increase thy earnestness and faith! Introduction Christ rides into Jerusalem upon an ass, and the multitude receive him joyfully, Mat 21:1-11 . He enters the temple, and expels the money-changers, etc. Mat 21:12 , Mat 21:13 . The blind and the lame come to him and are healed, Mat 21:14 . The chief priests and scribes are offended, Mat 21:15 . Our Lord confounds them, and goes to Bethany, Mat 21:16 , Mat 21:17 . The barren fig-tree blasted, Mat 21:18-22 . While teaching in the temple, the chief priests and elders question his authority; he answers and confutes them, Mat 21:23-27 . The parable of the man and his two sons, Mat 21:28-32 . The parable of a vineyard let out to husbandmen, Mat 21:33-42 ; applied to the priests and Pharisees, Mat 21:43-45 ; who wish to kill him, but are restrained by the fear of the people, who acknowledge Christ for a prophet, Mat 21:46 . Verse 1 Bethphage - A place on the west declivity of Mount Olivet, from which it is thought the whole declivity and part of the valley took their name. It is supposed to have derived its name from the fig-trees which grew there; בית beeth, signifying a region as well as a house, and פג phag, a green fig. Verse 2 Ye shall find an ass tied, and a colt - Asses and mules were in common use in Palestine: horses were seldom to be met with. Our blessed Lord takes every opportunity to convince his disciples that nothing was hidden from him: he informs them of the most minute occurrence; and manifested his power over the heart in disposing the owner to permit the ass to be taken away. Verse 3 The Lord (the proprietor of all things) hath need of them - Jesus is continually humbling himself, to show us how odious pride is in the sight of God: but in his humility he is ever giving proofs of his almighty power, that the belief of his divinity may be established. Verse 4 All this was done - The word all, in this clause, is omitted by some MSS., versions, and fathers. Which was spoken - The Spirit of God, which predicted those things that concerned the Messiah, took care to have them literally fulfilled: 1. To show the truth of prophecy in general; and, 2. To designate Christ as the person intended by that prophecy. See the note on Mat 2:23 . Verse 5 Tell ye the daughter of Sion - The quotation is taken from Zac 9:9 , but not in the precise words of the prophet. This entry into Jerusalem has been termed the triumph of Christ. It was indeed the triumph of humility over pride and worldly grandeur; of poverty over affluence; and of meekness and gentleness over rage and malice. He is coming now meek, full of kindness and compassion to those who were plotting his destruction! He comes to deliver up himself into their hands; their king comes to be murdered by his subjects, and to make his death a ransom price for their souls! Verse 7 And put on them their clothes - Thus acknowledging him to be their king, for this was a custom observed by the people when they found that God had appointed a man to the kingdom. When Jehu sat with the captains of the army, and Elisha the prophet came, by the order of God, to anoint him king over Israel, as soon as he came out of the inner chamber into which the prophet had taken him to anoint him, and they knew what was done, every man took his garment, and spread it under him on the top of the steps, and blew the trumpets, saying, "Jehu is king." 2Kgs 9:13 . And they set him thereon - Και επεκαθισεν επανω αυτων, and he sat upon them; but instead of επανω αυτων, upon Them, the Codex Bezae, seven copies of the Itala, some copies of the Vulgate, and some others, read επ' αυτον, upon him, i.e. the colt. This is most likely to be the true reading; for we can scarcely suppose that he rode upon both by turns, - this would appear childish; or that he rode upon both at once, for this would be absurd. Some say he sat on both; for "the ass that was tied up was an emblem of the Jews bound under the yoke of the law; and the colt that had not been tied represented the Gentiles who were not under the law; and that Jesus Christ's sitting on both represented his subjecting the Jews and the Gentiles to the sway of his evangelical scepter." He who can receive this saying, let him receive it. Verse 8 Cut down branches from the trees - Carrying palm and other branches was emblematical of victory and success. See 1 Maccabees 13:51; 2 Maccabees 10:7; and Rev 7:9 . The rabbins acknowledge that the prophecy in Zechariah refers to the Messiah; so Rab. Tancum, and Yalcut Rubeni has a strange story about the ass. "This ass is the colt of that ass which was created in the twilight of the sixth day. This is the ass which Abraham found when he went to sacrifice his son. This is the ass on which Moses rode when he went to Egypt; and this is the ass on which the Messiah shall ride." Some of the Jews seem to think that the zebra is intended; for according to Bab. Sanhedr. fol. 98, when Shapoor, king of Persia, said to Rabbi Samuel: "You say your Messiah will come upon an ass; I will send him a noble horse." To which the rabbi replied, "You have not a horse with a hundred spots (query, streaks) like his ass." See Lightfoot and Schoettgen. Verse 9 Hosanna to the son of David - When persons applied to the king for help, or for a redress of grievances, they used the word hosanna, or rather from the Hebrew הושיעה נא Hoshiah Na! Save now! or, Save, we beseech thee! - redress our grievances, and give us help from oppression! Thus both the words and actions of the people prove that they acknowledged Christ as their king, and looked to him for deliverance. How easily might he have assumed the sovereignty at this time, had he been so disposed! For instances of the use of this form of speech, see 2Sam 14:4 ; 2Kgs 6:26 ; Psa 118:25 . Son of David - A well-known epithet of the Messiah. He who cometh in the name, etc. He who comes in the name and authority of the Most High. Hosanna in the highest - Either meaning, Let the heavenly hosts join with us in magnifying this august Being! - or, Let the utmost degrees of hosanna, of salvation, and deliverance, be communicated to thy people! Probably there is an allusion here to the custom of the Jews in the feast of tabernacles. During the first seven days of that feast, they went once round the altar, each day, with palm and other branches in their hands, singing Hosanna: but on the eighth day of that feast they walked seven times round the altar, singing the hosanna; and this was termed the hosanna rabba, the Great hosanna: i.e. Assist with the greatest succor. Probably answering to the τοις υψιστοις of the evangelist, for on this day they beg the most speedy and powerful help against their enemies, and likewise pray for a prosperous and fruitful year. See Stehlin's Jewish Traditions, vol. ii. p. 322. Verse 10 All the city was moved - Or, the whole city was in motion. Εσεισθη, was in a tumult - they saw and heard plainly that the multitude had proclaimed Christ king, and Messiah. Who is this? Who is accounted worthy of this honor? Verse 11 This is Jesus The Prophet - Ο προφητης That prophet whom Moses spoke of, Deu 18:18 . I will raise them up a prophet - like unto thee, etc. Every expression of the multitude plainly intimated that they fully received our blessed Lord as the promised Messiah. - How strange is it that these same people (if the creatures of the

Mark 10:32 ; Luke 18:31.

7-19. See also Mk 10:32-34, Lk 18:31-34. And Jesus going up to Jerusalem. That is, doubtless, to the passover. This journey was from Galilee, on the east side of Jordan, probably to avoid the Samaritans, Mt 19:1. At this time he was on this journey to Jerusalem, probably not far from Jericho. This was his last journey to Jerusalem. He was going up to die for the sins of the world. Took the twelve disciples apart. All the males of the Jews were required to be at this feast, Ex 23:17. The roads, therefore, on such occasions, would probably be thronged. It is probable also, that they would travel in companies, or that whole neighbourhoods would go together. See Lk 2:44. By his taking them apart is meant his taking them aside from the company. He had something to communicate which he did not wish the others to hear. Mark adds, "And Jesus went before them: and they_were amazed; and as they followed, they were afraid," Mt 10:32. He led the way, He had told them before, ( Mt 17:22 ) that he should be betrayed into the hands of men, and be put to death. They began how to be afraid that this would happen, and to be solicitous for his life and for their own safety. (k) "And Jesus" Mt 16:21, Mk 10:32, Lk 18:31, Jn 12:12 Verses 1

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 the passover must be kept ( Deut. xii. 5 ), and there a prophet must perish, because there the great Sanhedrim sat, who were judges in that case, Luke xiii. 33 . Observe, I. The privacy of this prediction; He took the twelve disciples apart in the way. This was one of those things which were told to them in darkness, but which they were afterward to speak in the light, ch. x. 27 . 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 an uproar among the people ( ch. xxvi. 5 ), 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 in the way, as they travelled along; which teaches us, in our walks or travels with our friends, to keep up such discourse as is good, and to the use of edifying. See Deut. xvi. 7 . II. The prediction itself, v. 18, 19 . Observe, 1. It is but a repetition of what he had once and again said before, ch. xvi. 21 ; xvii. 22, 23 . 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. 2. He is more particular here in foretelling his sufferings than any time before. He had said ( ch. xvi. 21 ), that he should suffer many things, and be killed; and ( ch. xvii. 22 ), that he should be betrayed into the hands of men, and they should kill him; but here he adds; that he shall be condemned, and delivered to the Gentiles, that they shall mock him, and scourge him, and crucify him. These are frightful things, and the certain foresight of them was enough to damp an ordinary resolution, yet (as was foretold concerning him, Isa. xlii. 4 ) he did not fail, nor was discouraged; 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 the chief priests and the scribes; so he had said before, but here he adds, They shall deliver him to the Gentiles, 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, Eph. ii. 16 . 3. Here, as before, he annexes the mention of his resurrection and his glory to that of his death and sufferings; The third day he shall rise again. He still brings this in, (1.) To encourage himself in his sufferings, and to carry him cheerfully through them. He endured the cross for the joy set before him; he foresaw he should rise again, and rise quickly, the third day. He shall be straightway glorified, John xiii. 32 . 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 the sufferings of this present time, to keep up a believing prospect of the glory to be revealed, to look at the things that are not seen, that are eternal, which will enable us to call the present afflictions light, and but for a moment. Ambition Corrected. 20 Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him. 21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. 22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptize

I. THE SUFFERINGS OF CHRIST. 1 This Gospel presents to us again the two thoughts of faith and love, both in that Christ says he must go up to Jerusalem and suffer crucifixion; and in that Christ serves and helps the blind man. By the first thought, that of faith, it is proved that the Scriptures are not fulfilled except by Christ's sufferings; also that the Scriptures speak of no other theme than of Christ, and they treat only of Christ, who must fulfil the Scriptures by his death. But if his death must do this, then our death will add nothing to that end; for our death is a sinful and a cursed death. However, if our death be sin and cursed, which is the highest and severest suffering and misfortune, what can our suffering and death merit? And since our sufferings are nothing and are lost, what can our good works do, in view of the fact that suffering is always nobler and better than doing good works? Christ alone must be supreme here and faith must firmly lay hold of him. 2 But Christ spoke these words before he finished his passion, when on his way to go up to Jerusalem at the time of the Easter festivities, when the disciples least expected to witness his sufferings, and instead anticipated a joyful occasion at the Feast of the Passover. These words Christ spoke for the purpose that his disciples might later grow stronger in their faith, when they recalled that he had before told them, that he had voluntarily offered himself as a sacrifice, and that he was not crucified by the power or strategy of his enemies, the Jews. Long before Isaiah also had prophesied that Christ would voluntarily and cheerfully give himself as a sacrifice, Is 53:3-7; and the angel also on Easter morning, Lk 24:6, admonishes the women to call to mind what he here utters, in order that they might be assured and the firmer believe how he suffered thus willingly in our behalf. 3 And this is the true foundation, thoroughly to know Christ's passion, when we not only understand and lay hold of Christ's sufferings, but also of his heart and will in those sufferings, for whoever views his sufferings in a way that they do not see his will and heart in them, must be more terrified before them than they are made to rejoice on account of them. But if one sees Christ's will and heart in his passion, they cause true comfort, assurance and pleasure in Christ. Therefore Ps 40:7-8 also praises this will of God and of Christ: “In the roll of the book it is written of me: I delight to do thy will, O, my God.” The Epistle to the Hebrews says on this point: “By which will we have been sanctified;” Heb 10:10; it does not say: Through the suffering and blood of Christ, which is also true, but through the will of God and of Christ, that they both were of one will, to sanctify us through the blood of Christ. This will to suffer he shows here in this Gospel when be first announced that he would go up to Jerusalem and allow them to crucify him; as if he had said, look into my heart and see that I do all willingly, freely and cheerfully, in order that it may not terrify nor shock you when you shall now soon see it, and you think I do it reluctantly, I must do it, I am forsaken, and the power of the Jews force me to it. 4 V.34. “But the disciples understood none of these things,” says Christ, “And this saying was hid from them.” That is as much as to say: Reason, flesh and blood, cannot understand it nor grasp that the Scriptures should say how the Son of man must be crucified; much less does reason understand that this is Christ's will and he does it cheerfully; for it does not believe it is necessary for him to suffer for us, it will deal directly with God through its own good works. But God must reveal it in their hearts by his Spirit more than is proclaimed by words into their ears; yea, even those to whom the Spirit reveals it in their hearts believe it with difficulty and must struggle with it. Such a great and wonderful thing it is that the Son of man died the death of the cross willingly and cheerfully to fulfil the Scriptures, that is, for our welfare; it is a mystery and it remains a mystery. 5 From this it now follows how foolish they act who teach that people should patiently bear their sufferings and death in order to atone for their sins and obtain grace; and especially those who comfort such, who should be put out of the way by the civil law and the sentence of death, or who are to die in other ways; and pretend that if they suffer willingly all their sins will consequently be forgiven them. Such persons only mislead the people for they bury out of sight Christ and his death upon whom our comfort is founded, and bring the people to a false confidence in their own suffering and death. This is the worst of all things a man can experience at the end of his life, and by it he is led direct into perdition. But you learn and say: Whose death! Whose patience! My death is nothing; I will not have it nor hear of it for my consolation. Christ's suffering and death are my consolation, upon it I rely for the forgiveness of my sins; but my own death I will suffer, to the praise and honor of my God, freely and gratuitously, and for the advantage and profit of my neighbor, and in no way whatever depend upon it to avail anything in my own behalf before God. 6 It is indeed one thing to die boldly and fearlessly, or to suffer death patiently, or to bear other pain willingly; and another thing to atone for sin by such death and sufferings, and thus obtain grace from God. The first the heathen have done, and many reckless villains and rough people still do; but the other is a poisonous addition, devised by Satan, like all other lies, by which he founds our trust and consolation upon our own doings, and works, against which we are to guard. For as firmly as I should resist one, who teaches me to enter a monastery, when I wish to be saved; so firmly should I also oppose any who would in my last hour point me to my own death and suffering for consolation and hope, as if they would help to wash away my sins. For both deny God and his Christ, blaspheme his grace and pervert his Gospel. They, however, do much better who hold a crucifix before the dying and admonish them of Christ's death and sufferings. 7 I must relate an example and experience that is in point here and is not to be despised. There was once a good hermit, reared in this faith of human merit, who was called upon to comfort a man of prominence upon his death bed, and he approached the sick man dauntlessly and consoled him thus: My dear friend, only suffer death patiently and willingly and I will pledge you my soul you will be a child of eternal life. Well, he promised him he would do so, and he passed away by death with this comfort. But three days later the hermit himself became sick unto death, when the true teacher, Rev. Reuling, came and opened his eyes so that he saw what he had done and taught, and he lay until he died and lamented that he had given such counsel and consolation: O, woe is me, what have I advised! Frivolous people laughed at him that he failed to do as he had taught others to do; he offered another the pledge of his own soul that he might die in peace and he himself now sinks in despair not only before death, but also at the advice he so confidently had given and now so publicly rebuked and recalled. But God surely said to him that which is written in Lk 4:23: “Physician, heal thyself;” and another passage, Lk 12:21; “So is he that layeth up treasures for himself, and is not rich toward God.” For here surely the blind led the blind and both fell into the ditch, and both were condemned. Lk 6:39. The first, because he died trusting in his own patient suffering and death, the other, because he despaired of God's grace and had not acknowledged it, and besides he also thought, had he not committed sin, he would have departed this life saved; and in both Christ remained unknown and was denied. On this point some books are misleading, in which the sayings also of St. Augustine and others are sounded forth, how death is only a door to life and a medicine against sin; for they do not see that these words are to be understood as referring to Christ's death and sufferings. But simple and plain as this example is, it teaches us in a masterly manner how no work, no human suffering, no death can help us or stand before God. For one cannot indeed deny here that the first did the highest work, namely, suffered death with patience, in which free will did its best; and yet he was lost as the other who confessed and clearly proved by his despair. And whoever will not believe these two examples must find it out by experience for himself. 8 The above is said concerning faith in the sufferings of Christ. As he now offered himself for us, we should also follow the same example of love, and offer ourselves for the welfare of our neighbor, with all we have. We have spoken sufficiently on other occasions that Christ is to be preached in these two ways; but it is talk that no one desires to understand; the Word is hid from them; for “the natural man receiveth not the things of the Spirit of God.” 1 Cor 2:14. II. THE FAITH AND LOVE OF THE BLIND MAN. 9 The second part of our Gospel treats of the blind man, in which we see beautifully and clearly illustrated both the love in Christ to the blind man and the faith of the blind man in Christ. At present we will briefly consider the faith of the blind man. 10 First, he hears that Christ was passing by, he had also heard of him before, that Jesus of Nazareth was a kind man, and that he helps every one who only calls upon him. His faith and confidence in Christ grew out of his hearing; so he did not doubt but that Christ would also help him. But such faith in his heart he would not have been able to possess had he not heard and known of Christ; for faith does not come except by hearing. 11 Secondly, he firmly believes and doubts not but that it was true what he heard of Christ, as the following proves. Although he does not yet see nor know Christ, and although he at once knew him, yet he is not able to see or know whether Christ had a heart and will to help him; but he immediately believed, when he heard of him; upon such a noise and report he founded his confidence, and therefore be did not make a mistake. 12 Thirdly, in harmony with his faith, he calls on Christ and prays, as St. Paul in Rom 10:13-14 wrote: “How then shall they call on him in whom they have not believed.” Also, “Whoever shall call upon the name of the Lord shall be saved.” 13 Fourthly, he also freely confesses Christ and fears no one; his need constrains him to the point that he inquires for no one else. For it is the nature of true faith to confess Christ to be the only one who can and will help, while others are ashamed and afraid to do this before the world. 14 Fifthly, he struggles not only with his conscience, which doubtless moves him to think he is not worthy of such favor, but he also struggles with those who threatened him and urged him to keep quiet. They wished thereby to terrify his conscience and make him bashful, so that he should see his own unworthiness, and then despair. For wherever faith begins, there begin also war and conflict. 15 Sixthly, the blind man stands firm, presses through all obstacles and triumphs, he would not let the whole world sever him from his confidence, and not even his own conscience to do it. Therefore he obtained the answer of his prayer and received Christ, so that Christ stood and commanded him to be brought unto him, and he offered to do for him whatever he wished. So it goes with all who hold firmly only to the Word of God, close their eyes and ears against the devil, the world and themselves, and act just as if they and God were the only ones in heaven and on earth. 16 Seventhly he follows Christ, that is he enters upon the road of love and of the cross, where Christ is walking, does righteous works, and is of a good character and calling, refrains from going about with foolish works as work-righteous persons do. 17 Eighthly, he thanks and praises God, and offers a true sacrifice that is pleasing to God, Ps 50:23: “Whoso offereth the sacrifice of thanksgiving glorifieth me; and to him that ordereth his way aright will I show the salvation of God.” 18 Ninthly, he was the occasion that many others praised God, in that they saw what he did, for every Christian is helpful and a blessing to everybody, and besides be praises and honors God upon earth. 19 Finally, we see here how Christ encourages us both by his works and words. In the first place by his works, in that he sympathizes so strongly with the blind man and makes it clear, how pleasing faith is to him, so that Christ is at once absorbed with interest in the man, stops and does what the blind man desires in his faith. In the second place, that Christ praises his faith in words, and says: “Thy faith hath made thee whole;” he casts the honor of the miracle from himself and attributes it to the faith of the blind man. The summary is: to faith is vouchsafed what it asks, and it is moreover our great honor before God. 20 This blind man represents the spiritually blind, the state of every man born of Adam, who neither sees nor knows the kingdom of God; but it is of grace that he feels and knows his blindness and would gladly be delivered from it. They are saintly sinners who feel their faults and sigh for grace. But he sits by the wayside and begs, that is, he sits among the teachers of the law and desires help; but it is begging, with works he must appear blue and help himself. The people pass him by and let him sit, that is the people of the law make a great noise and are heard among the teachers of good works, they go before Christ and Christ follows them. But when he heard Christ, that is, when a heart hears the Gospel of faith, it calls and cries, and has no rest until it comes to Christ. Those, however, who would silence and scold him are the teachers of works, who wish to quiet and suppress the doctrine and cry of faith; but they stir the heart the more. For the nature of the Gospel is, the more it is restrained the more progress it makes. Afterwards he received his sight, all his work and life are nothing but the praise and honor of God, and he follows Christ with joy, so that the whole world wonders and is thereby made better.