‘And as Jesus was going up to Jerusalem, he took the twelve disciples apart, and on the way he said to them, “Behold, we go up to Jerusalem, and the Son of man will be delivered to the chief priests and scribes, and they will condemn him to death.” ’

‘As Jesus was going up to Jerusalem.’ Matthew does not want us to miss the context. What is to follow must be seen in the light of that fact that Jesus had His eyes fixed on a cross in Jerusalem.

Eager that His chosen twelve Apostles should be prepared for what was coming, He took them to one side on the journey and again emphasised what His fate was going to be. And He makes clear that it will happen to Him as ‘the Son of Man’. The picture of the Son of Man emerging from suffering and going on the clouds of Heaven to receive kingship and glory was by now well known to them. But He stresses it again. And again reminds them that it will be at the hands of the Jewish leaders, the Chief Priests and the Scribes, those upstanding leaders of religion in Jerusalem. Such a suggestion was in accordance with the Scriptures – see Isa 50:6; Isa 53:7-8. It would have caused no surprise to Jeremiah (e.g. Jer 19:1; Jer 20:1-2; Jer 26:11).

‘Will be delivered.’ The verb is impersonal. It thus probably signifies that it is God Who will deliver Him up. All that is happening is within the will and purpose of God.

‘And they will condemn him to death.’ Jesus knew what His fate must be for He was walking in the way of the Suffering Servant (Mat 20:28; Isaiah 53). He is indicating that this will be an official sentence of the Sanhedrin. This is suggested both by the verb and by the Chief Priests and the Scribes sharing one definite article, demonstrating that in spite of their enmity towards each other they would be acting together. While they could not carry out the sentence, they could certainly pass such a sentence, and regularly did.

Fuente: Commentary Series on the Bible by Peter Pett

Those Who Follow Jesus Are Not To Be Self-seeking But Selflessly Seeking To Serve All, In The Same Way As He As The Servant Is Doing Among Them, Something Especially Revealed In His Giving Of His Life As A Ransom For Many (20:17-28)..

Had the evangelists not been fully truthful in all that they wrote this story would have been passed over. Here are two of the greatest of the Apostles and they behave so abominably that we can only blush for them and hang our heads in shame. And it is not hidden in a footnote. Matthew in fact milks it for all he is worth, not out of a spirit of jealousy, but in order to bring out the great contrast at this point between the Apostles and Jesus. As He was going forward to a cross of shame, their eyes were fixed on their own glory. They would let Him down to the end. And we have been letting Him down in the same way ever since.

The account is to be read in the context of Jesus’ words about the twelve sitting on twelve thrones (Mat 19:28), which enflamed their imaginations so that they had to be put sharply right (Mat 20:25-27), and the parable of the labourers in the vineyard which they blatantly ignored (Mat 19:30 to Mat 20:16), accentuated by the fact that Jesus has set His face to go to Jerusalem (Mat 20:17) and has just informed His Apostles again of the terrible end that awaits Him there (Mat 20:18-19), something which has clearly passed them by. For us the readers it is quite clear which words of Jesus were prominent in their minds, and which words should have been.

Indeed their perfidy is brought out even more by their use of their mother as their messenger. She was well known to Jesus (and would later behave much more nobly) and they probably hoped that her influence would sway things their way. So little were they aware of the momentous things that they were dealing with.

But what the story does bring out most of all is the total contrast between their own self-seeking and what Jesus was calling on them to be. For He brings out that He does not want them to be thinking about prestigious thrones. He wants them to be thinking about true service, and that in terms of His own service as the Suffering Servant. If this does not indicate that His words about twelve thrones have at this point been totally misinterpreted we do not know what could. (After all if they were to be taken literally there is some excuse for the behaviour of the two, they were after all two of the chosen three. All they would then be doing was pre-empting Peter. But this was not what Jesus had meant at all).

Analysis.

a As Jesus was going up to Jerusalem, He took the twelve disciples apart, and on the way He said to them, “Behold, we go up to Jerusalem, and the Son of man will be delivered to the chief priests and scribes, and they will condemn him to death” (Mat 20:17-18).

b “And will deliver Him to the Gentiles to mock, and to scourge, and to crucify, and the third day He will be raised up” (Mat 20:19).

c Then came to him the mother of the sons of Zebedee with her sons, worshipping him, and asking a certain thing of him (Mat 20:20).

d And He said to her, ‘What is your wish?’ She says to him, ‘Command that these my two sons may sit, one on your right hand, and one on your left hand, in your kingly rule’ (Mat 20:21).

e But Jesus answered and said, “You do not know what you are asking. Are you able to drink the cup that I am about to drink?” (Mat 20:22 a).

f They say to Him, “We are able” (Mat 20:22 b).

e He says to them, “You will indeed drink my cup” (Mat 20:23 a).

d “But to sit on my right hand, and on my left hand, is not mine to give, but it is for those for whom it has been prepared of my Father” (Mat 20:23 b).

c And when the ten heard it, they were moved with indignation concerning the two brothers (Mat 20:24).

b But Jesus called them to Him, and said, “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you. But whoever would become great among you shall be your servant, and whoever would be first among you shall be your slave (Mat 20:25-27).

“Even as the Son of man came, not to be served, but to serve, and to give His life a ransom for many” (Mat 20:28).

Note that in ‘a’ we are told that Jesus was voluntarily going up to Jerusalem to be condemned to death and in the parallel that he has come to give His life as a ransom for many. In ‘b’ we learn of the behaviour and ways of the Gentiles, and in the parallel the disciples are to be the very opposite of that. In ‘c’ the mother of ‘my two sons’, the sons of Zebedee exposes her self-seeking, and in the parallel the Apostle reveal their self-seeking (they were not angry at the request, they were angry at its implications for them) and their anger at ‘the two brothers’. In ‘d’ she pleads that they may sit on His right hand and His left, and in the parallel He says that to sit on His right hand and His left is not His to give. In ‘e’ He points out that they do not know what they are asking. They are asking to share His cup. And in the parallel He declares that they will indeed share His cup. And in ‘f’ the writer brings out emphatically the total unawareness of the Apostles of what they are asking, for they boldly declare that they ‘are able’, when we all know that they will actually forsake Him and flee (Mat 26:56). Although, of course, in the end they did come through triumphantly and serve Him nobly regardless of the cost.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus Foretells of His Death and Resurrection a Third Time ( Mar 10:32-34 , Luk 18:31-34 ) – Mat 20:17-20 gives us the third mention of the Crucifixion. The first two mentions are:

Mat 16:21, “From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”

Mat 17:22-23, “And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.”

Jesus Foreknew the Events of His Passion – Note that according to Heb 12:2-3 Jesus Christ knew exactly what was going to take place before His great sufferings. He knew of Judas Iscariot’s betrayal to the chief priest and scribes, of the forsaking of the disciples, of His condemnation at the trials, of His being mocked, of the crown of thorns piercing His head, of the slappings, of the spitting in His face and the parting of the robe, of the reed for a sceptre, etc. For all of these things were prophesied in the Scriptures. He knew of His horrible death, perhaps having seen and heard beforehand of the Roman crucifixions. He knew of His Glory to follow. Amen!!!

Heb 12:2-3, “Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds.”

In Mat 20:18-19 Jesus said that he would be betrayed into the hands of the chief priests and scribes (Mat 26:3-56), that they would condemn Him to death (Mat 26:57-66), that He would be delivered into the hands of the Gentiles (Mat 27:1-26), mocked (Mat 27:27-31), sourged (Matt 27:27-28), crucified (Mat 27:32-66), and raised from the dead (Mat 28:1-10). All of these events came to pass as Jesus had predicted.

Jesus was about to fulfill His destiny at Calvary by making an atonement for the sins of mankind. His three-year ministry upon earth was not His ultimate destiny; rather, this was a season of preparing the Twelve so that they could fulfill their destinies.

Mat 20:19 Comments – Jesus Christ knew the very events involved in His crucifixion.

Fuente: Everett’s Study Notes on the Holy Scriptures

Exaltation in the Kingdom thru Servanthood Mat 20:17-34 testifies of God’s willingness to hear and answer our prayers although some prayers require a great deal of sacrifice our man’s part. The mother of James and John approached Jesus with her request for God to exalt her sons. This request was not denied; rather, Jesus explained the conditions her sons had to meet in order to position before God as candidates for such blessings. The request of the two blind men is immediately answered because their healing was in the atonement of Jesus Christ and readily available to all who call upon Him in faith. The two blind men had nothing to offer God when approaching Jesus except themselves in their plea for His mercy, which is the foundation of all prayer according to Heb 4:16, “Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.”

Here is a proposed outline:

1. Jesus Foretells of His Death & Resurrection Mat 20:17-19

2. The Mother’s Request Mat 20:20-24

3. The Inquiry of the Disciples Mat 20:25-28

4. Healing of Two Blind following Jesus Mat 20:29-34

Fuente: Everett’s Study Notes on the Holy Scriptures

The Testimony of Jesus Regarding Man’s Inheritance of Eternal Life Theme The testimony of Jesus regarding man’s eschatological hope declares that man must offer himself in sacrifice and servanthood through the example offered by Jesus Himself. The previous section (Mat 19:3 to Mat 20:16) testifies that man cannot find redemption through head knowledge of the Scriptures, nor through his efforts to perform the duties of the Law, but through simple faith and dependence upon the grace of God. This section (Mat 20:17 to Mat 21:22) now testifies that through prayer and faith in God’s grace, He works abundantly in our lives to bring us to our destinies both in this life and in eternity. Man must offer himself to God as a living sacrifice after receiving God’s grace and salvation in order to live an abundant life. Perhaps the testimony of Jesus is offered second among the other testimonies of the Scriptures, John the Baptist, His miracles, and God the Father because Jesus offers the second strongest testimony in this area of man’s redemption.

Structure This narrative section begins with Jesus testifying about His future passion and sacrifice on the Cross as an example of how to obtain eternal life (Mat 20:17-19). The story of the the mother of James and John requesting Jesus to exalt her sons (Mat 20:20-28) is placed beside the story of Jesus healing two blind men pleading for His mercy, who in turn follow Him as their expression of ultimate sacrifice to God (Mat 20:29-34). These two stories contrast man’s views of obtaining eternal life based upon merited favor and God’s principle of unmerited favor upon those who obtain His mercy by humbling themselves at the feet of Jesus. Jesus denied the request of the mother of James and John because such grace was not His to give, coming from the Father alone (Mat 20:20-23); however, He immediately answered the plea of the two blind men who based their request entirely upon God’s mercy. The story of the the multitudes honoring the King (Mat 21:1-11) is placed beside the story of the Pharisees rejecting their King (Mat 21:12-17). These two stories contrast man’s traditions of worship with the worship that God has ordained for Himself coming forth from the pure hearts of His children. Jesus then reveals to His disciples the authority in which His servants are to walk when they learn to serve the Lord sacrificially and worship Him in truth (Mat 21:18-22).

Here is a proposed outline:

1. Exaltation in the Kingdom thru Servanthood Mat 20:17-34

2. The Revelation of Jesus as King Mat 21:1-17

3. The Servant’s Work in the Kingdom: Prayer and Faith Mat 21:18-22

Walking in the Kingdom with Authority Once the disciples understood Jesus to be the Christ, the Son of the Living God, Jesus began to show them that His authority extended beyond healing the sick and forgiveness of sin. He now displays His divine authority in a number of new ways. In Mat 20:20 to Mat 21:22 Jesus walks in the divine authority that the Father has entrusted Him with. He heals a blind man on His way to Jerusalem demonstrating His authority over sickness and sin (Mat 20:29-34). He enters Jerusalem with the authority of a king (Mat 21:1-11). He then cleanses the Temple with the authority of a high priest (Mat 21:12-17). He curses a fig tree with the authority over creation (Mat 20:18-22).

Opposition in the Kingdom of God Each of the petitions and prayers offered to Jesus in Mat 20:17 to Mat 21:22 are met by opposition. When the mother of James and John asked Jesus to exalt her sons, the other disciples opposed this request (Mat 20:24). When the two blind men cried out to Jesus, the multitudes tried to stop their pleas (Mat 20:31). When the multitudes worshipped Jesus as He entered Jerusalem and the Temple, the Jewish leaders opposed such pure worship (Mat 21:15). When we offer our prayers unto God, we must be ready to persevere against such opposition in demonstration of our faith in God that He will truly hear and answer our prayers.

Fuente: Everett’s Study Notes on the Holy Scriptures

Christ Again Foretells His Passion. Mat 20:17-19

v. 17. And Jesus, going up to Jerusalem, took the twelve disciples apart in the way and said unto them,

v. 18. Behold, we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests and unto the scribes; and they shall condemn Him to death,

v. 19. and shall deliver Him to the Gentiles to mock, and to scourge, and to crucify Him; and the third day He shall rise again.

This is Christ’s third prediction concerning His Passion. The first time He had stated only in a general way that He would suffer many things, chapter 16:21. In the second prophecy His betrayal and delivery into the hands of men had been spoken of chapter 17:22. Here the sufferings are enumerated in detail; here the men that would be guilty of the atrocious behavior against Him are named. Jesus had set His face steadfastly to journey to Jerusalem. The journey occupied some time, but never once did He falter. He had been in Bethany with His friends Mary, Martha, and Lazarus, Joh 11:38-44. He had then retired for a time to Ephraim, near Bethel, Joh 11:54. He now made ready to go to Jerusalem, to the Passover festival, with His disciples, who were amazed and afraid. Mar 10:32. For this reason, Jesus made an effort to make them see the necessity of His coming Passion, according to the words of the prophets. He took the Twelve alone, by themselves, in order to be altogether undisturbed, and then He made this third announcement. They were going up to Jerusalem, the holy city of the Jews, not only because it was situated on a hill, high above the surrounding country, but also because, in the eyes of the Israelites, it was the most elevated, the most sublime city in the world. He names the men that would carry out the damnable design, the chief priests and the scribes. He states in what way it will be done: He will be sentenced to death. But the sentence of death will not be carried out by the murderers, since Gentile people, Gentile soldiers, would deride and scourge and crucify Him. In spite of all this, however, He would finally triumph. He would rise again on the third day. He is the omniscient Son of God, true God Himself, who is willingly going forward into suffering and death. This fact gave to His work of redemption its great value.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 20:17. And Jesus going up to Jerusalem See Mar 10:32.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 20:17-19 . According to the Synoptists, Jesus now takes occasion, as He approaches Jerusalem ( . . is the continuation of the journey mentioned in Mat 19:1 ), to intimate to His disciples more plainly and distinctly than before (Mat 16:21 , Mat 17:22 ) His impending fate. Comp. Mar 10:32 ff.; Luk 18:31 ff. ] , , Euthymius Zigabenus. There were others travelling along with them.

] dative of direction: even to death . See Winer, p. 197 f. [E. T. 263]. This is in accordance with later Greek usage. Comp. Wis 2:20 ; 2Pe 2:6 ; Lobeck, ad Phryn . p. 475; Grimm’s note on Wisd. as above. On the prediction of the resurrection, see note on Mat 16:21 .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

PART FOURTH

Christ surrendering Himself to and for the Messianic Faith and Hope of His People.

Mat 20:17 to Mat 24:1

Historical Succession.A second time Christ is now induced to leave Pera by a message from Bethany, to the effect that Lazarus was sick. We account for the delay in His departure, in consequence of which He found His friend dead and buried, by the abundant work which lay to His hands in Pera. Then followed the raising of Lazarus (Joh 11:1-44). The definite resolution of the Sanhedrin to kill Jesus, expressed in the formal sentence of excommunication which they now pronounced, induced Him to retire into the city of Ephraim, which lay a few hours north of Jerusalem, near Bethel, and in the immediate vicinity of the wilderness of Juda. Once more that wilderness was to afford Him shelter until the next paschal feast. Similarly, He had retired into the desert for a while after His baptism, because He was met by the spurious Messianic expectations of His people, as by a temptation. But now He withdrew, before fully surrendering Himself to those hopes of His people and followers which had been evoked by His own word and teaching. From Ephraim Jesus went to Jericho, where He joined the festive caravan of His friends, coming from Galilee and Pera.

The history of Christs sufferings, which now follows, may be regarded as that of His self-surrender to the Messianic faith of His people, which He had purified and sanctified in those who were Israelites indeed. The long-expected hour had arrived. In the most general sense, or viewing it in connection with the whole evangelical history, this period may be said to continue until His death. But, for the sake of greater distinctness, it may be arranged into the days of the Hosanna, and those of the cry: Crucify Him; or, the period of enthusiastic reception, and that of determined rejection. In the Gospel of Matthew, the period of suffering and the report of the last discourses of our Lord are very distinctly marked; while at the close of that section we have Christs farewell to the temple, and His final judgment upon the Pharisees and scribes. Accordingly, the part under consideration constitutes a well-marked, although very brief, period of the highest importance. It may be designated as the period of triumphant progress, or of the Hosanna. Its contents are arranged under the following sections.

_____________
FIRST SECTION

THE FULL PROPHETIC ANTICIPATION OF THE END

Mat 20:17-19.

17And Jesus going up to Jerusalem took the twelve disciples11 apart in the way, and said [and in the way said]12 unto them, 18Behold, we go up to Jerusalem; and the Son of man shall [will] be betrayed [delivered] unto the chief priests and unto the scribes,19and they shall [will] condemn him to death,13 And shall [will] deliver him to the Gentiles to mock, and to scourge, and to crucify him:14 and the third day he shall rise [will be raised] again.15

__________

EXEGETICAL AND CRITICAL

Mat 20:17. Took the twelve disciples apart.The expression is intended as an antithesis to in Mat 16:22, although the terms are not quite the same. On the latter occasion Peter rebuked the Lord, and in his earnestness actually took hold of Him, to arrest His progress; while Jesus took the Twelve apart into retirement. There He entered into full explanations about the decease which He was to accomplish; thus giving the disciples another opportunity of deciding whether, by an act of free and full self-surrender, they would follow Him, or not.

Apart, This expression has a profound meaning in the life of Jesus. In all probability, it does not merely refer here to a turning aside from the multitude which had gathered around (Euthym. Zigab.: ), but means, that Jesus retired into the wilderness of Ephraim. Comp. Joh 11:54. Thence He afterward joined, at Jericho, the festive caravan which travelled from Galilee to Jerusalem. In the text, the Evangelist refers to the moment when He came out of the wilderness, and was about (in the way, ) to join the festive train.

Mat 20:18-19. Behold, we go up.The former predictions of His impending sufferings, in Mat 16:21; Mat 17:22, are now followed by a more detailed description of these events. Spiritually viewed, His sufferings consisted of a twofold betrayal, and that in the form both of rejection and of surrender: 1. , …; 2. . With reference to the first betrayal, our Lord evidently indicates that He would Himself go forth from the midst of His followers, and that they would not prevent the impending events. But the betrayer himself is not yet named; the particulars being still withheld under the use of the passive mood. But the second act of betrayal is distinctly mentioned as the voluntary deed of the chief priests and scribes, or of the Sanhedrin,in other words, of the professing people of God, in so far as they were represented by their supreme tribunal. His own followers were to betray and surrender Him into the hands of the Sanhedrin, while the Sanhedrin and the chosen people were to betray and to deliver Him to the Gentiles. Similarly, these two parties were to share in His death, For while the highest Jewish tribunal was to judge and to condemn Him to death, the Gentiles were to determine the accessories and the mode of His sufferings.He was to be mocked, scourged, and crucified. When the apostasy and betrayal of the high priests had first been announced to the disciples, mention had not been made of most of these particulars. On the second occasion on which the Saviour intimated His sufferings, He spoke of being delivered, but only in general terms, as a betrayal into the hands of men. But on this occasion the disciples were informed of the twofold betrayal which was impendingon the part of His own friends into the hands of His enemies, and again on the part of the chosen race to the Gentiles. Similarly, the prediction of His death is now more definitely presented, with all the particulars connected with it. He who was mocked or treat ed with scorn (or designated as an impotent enthusiast), should not have been scourged; or, again, having been scourged (or designated as a common and ordinary transgressor), He should not have been crucified (or treated as a capital offender). But all these apparently conflicting modes of punishment were to be inflicted upon the Messiah, whom His people had betrayed and rejected.

Mat 20:19. And the third day.As the sun breaks through dark clouds, so does this promise here again shed its blessed light, comp. Mat 16:21; Mat 17:23. Still, it is not more fully explained, but left in general outline until after the paschal feast, when the Lord explained it more fully. The Evangelist does not directly record the effects of this prediction of Jesus. But the history of Salome, which immediately follows, clearly shows that, so far from having tended to cast down the disciples, it had only increased their courage. From Mar 10:32 we infer that even before that time they had been most deeply moved; while from Luk 18:34 we learn that even after this express statement, they were not inclined to take the words of the Lord in their literal sense, as implying the terrible truth which they seemed to convey (Leben Jesu, ii. 2, 1148).

DOCTRINAL AND ETHICAL

We note, first of all, the contrast between the first occasion on which Jesus had left the wilderness, at the commencement of His public ministry, and this time, when He again came forth at the close of His course. Then, the spurious and worldly expectations of His people concerning the kingdom drove Him into the wilderness, where He resolved to avoid and eschew that temptation, wherever and however it met Him. But now He is again drawn forth by the youthful and healthy, but weak faith of His followers, who go up to the feast. He comes forth from the wilderness, as if at the call of the Father, as the Messiah, to join them, and to realize their hopes. Again, the state of mind of the disciples, as compared with that of the Master, forms another sinking contrast. They seem full of indefinite hopes and expectations; and the announcement that He should be crucified, only adds fresh fuel to the flame. The mention of the twofold betrayal that awaited Him has its deep and solemn meaning. Our Lord referred not merely to the fact, that His people and their rulers should deliver Him, their long expected Messiah, into the hands of the Gentiles, But also to the be trayal which awaited Him from among His own followers, in consequence of which He should be surrendered to the Sanhedrin. Thus Christ was betrayed not merely by the Old Testament community, but also by those who formed the circle of the New Testament disciples before they were enlightened by the pentecostal effusion of the Spirit. If the latter had not first delivered Him, the Jews could not so readily have seized and betrayed Him into the hands of the Gentiles.
[Wordsworth: Our Lord reveals the future by degrees, as His Apostles were able to bear it, and in proportion as He drew nearer to His passion. He had first told them that the Son of Man should be put to death, Mat 16:21 (and more fully, Mat 17:22-23), and He had said that His disciples must take up the cross and follow Him, Mat 10:38; Mat 16:24; and thus He had prepared them gradually for the revelation which He now makes toward the close of His ministry, that He Himself should be delivered to the Romans to be mocked, and scourged, and crucified. How natural is all this! Here is one of the many silent proofs of the truth of the gospel history, as well as of the long-suffering, wisdom, and tenderness of Christ.P. S.]

HOMILETICAL AND PRACTICAL

The last and fullest prediction of the sufferings of the Lord, a great evidence,1. of the prophetic character of the Lord; 2. of His willingness, as a Priest, to offer Himself a sacrifice unto the Father; 3. of His confident expectation of victory as a King.How the faithfulness of the Lord toward His disciples appears in the announcement of His impending sufferings: 1. It is seen in the gradual manner in which He makes the fact known (from the first He had intimated that His path was one of suffering; but, while putting an end to their spurious hopes, He had never said anything to cast them down). 2. But now He set it before them in all its terrors (He dealt candidly with them. Return was still possible for them, although, from their former decision, He no longer asked them whether they would forsake Him). 3. He placed before their view the promise awaiting them at the end; thus establishing and encouraging them by this blessed prospect.How frequently the Lord takes His own people apart in His Church (to reveal great things to them, which others cannot yet bear or receive).Deep and solemn importance at all times of the saying, Behold, we go up to Jerusalem.The journey of the Messiah to Jerusalem: the saddest and yet the happiest event in history.The fact of His impending sufferings so clearly present to His mind, and yet conveying so little terror: 1. The sufferings themselves,(a) in their spiritual aspect: a twofold betrayal and a twofold rejection; (b) in their outward aspect: a twofold sentencecondemning Him as a heretic and as a criminal. 2. The effect on His own mind: (a) it did not affright Him (if it did, He would not have seen it; but because He saw it, it did not fill Him with fear); (b) it led Him to arrange His progress (to prepare both Himself and His people)Deep mystery of the fact, that Israel delivered their long-expected Messiah into the hands of the hated Gentiles: 1. A mystery connected with their former sins; 2. with their impending judgments; 3. with the infinite compassion of the Lord.The guilt of the world, the death of Christ.How the sin of the world appears in the death of Jesus: (a) in the sin of the disciples toward their Lord and Master; (b) in the sin of the people toward their Messiah; (c) in the sin of the Gentiles toward the Son of Man.How the Lord looked beyond and through His sufferings to the goal of His resurrection.When the guilt of the world appears most fully, its reconciliation by the Messiah is also at hand.In opposition to men, who crucified Christ, we have God, who raised Him up.The Son of Man will be delivered. Import of this sad secret: 1. As yet, it is not more fully disclosed, because it is the saddest part of all. 2. It may not yet be disclosed, because it is to be the free act of the betrayer. 3. It need not be more fully disclosed, because the slightest hint should have proved a solemn warning to all.How, in meditating on the sufferings of Christ, we are prone to think too little of the first and saddest betrayal, viz., that of His disciples.The ecclesiastical and the historical aspect of this betrayal.The threefold manifestation of the sin of the disciples as springing from offence at Him: (a) It was a betrayal; (b) a denial; (c) a forsaking.He that delivereth Me unto thee hath the greater sin. Import of this, as referring not merely to the second betrayal of Jesus on the part of His enemies, but also to the first by Judas Iscariot.Contradictory character of the treatment which the Saviour experienced: 1. He was betrayed, and yet judicially condemned; 2. temporal and spiritual sentence was pronounced upon Him; 3. He experienced various and contradictory modes of punishment: scorn, scourging, crucifixion.Why Christ saw His cross afar off: 1. It was predetermined from the beginning, and He saw it everywhere throughout His course; 2. from the first He prepared for it, and experienced its bitterness in many preliminary trials; 3. it was the harbinger of His exaltation, and ever and again He anticipated His coming glory.The cross the perfect manifestation1. of the guilt of the world; 2. of the love of Christ; 3. of His obedience; 4. of the grace of God.

Starke:Hedinger: The sufferings of Christ our sufferings; (a) in respect of their imputation: (b) in respect of heir consequences; (c) in respect of the example set to us.Let us learn to be ever mindful of our death and resurrection.

Heubner:The anticipation of the glory awaiting Him, cherished by the human soul of Jesus, was the result of His full and deep faith. This expectation, however, did not detract either from the merit or from the intensity of His sufferings, just as a similar hope in the people of God does not make their contest more easy or less glorious.

Footnotes:

[11] Mat 20:17.Tischendorf omits after D., L., Z., al Lachmann retains it, and Meyer accounts for the omission from the parallel passages. [Tischendorf likewise retains it in his edit, septima critica major of 1859. Dr. Lange seems to have used the smaller critical edition of 1849, which omits .P. S.]

[12] Mat 20:17.[The Vatican and Sinait. Codd., and the Codd. L., Z. (which generally agree with the former), and the critical editions of Lachmann, Tischendorf, Tregelies, and Alford read: , instead of , as the Received Text has it. Dr. Lange for Internal reasons prefers here the latter, which is supported by Codd. A., C., D. and other ethcial MSS.P. S.]

[13] Mat 20:18Cod. B. omits , but it is required by the connection. [Cod. Sinait. reads: .P. S.]

[14] Mat 20:19.[Conant: to mock, and scourge, and crucify (omitting to twice); the proper expression of the Greek with the three following infinitives. The interpolated him is superfluous and enfeebles the expiation.P. S.]

[15] Mat 20:19.The Recepta [and Lachmann, following B., C, D.]: . Tischendorf [and Alford] , after C., L., Z. The former reading seems to have arisen from the parallel passages, according to Meyer. It may be urged In favor of , that it sets forth the restitution of the Messiah by the Almighty power of God in contrast with His rejection by the people. [Cod. Sinait. reads here , for ,one of the many writing errors of this ancient MS.P. S.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

“And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, (18) Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, (19) And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.”

I pray the Reader not to overlook our Lord’s delight in speaking of his approaching death. This is the third time the Lord reminds his disciples of it within a few Chapters. Mat 16:21 , and Mat 17:22-23 . And again in this place. Every act of Jesus testified his promptness to the work, as though he longed for it. Lo? I come (said Jesus,) to do thy will: O God. I delight to do it: yea, thy law is in the midst of my bowels; And when Peter out, of love (though a mistaken love) for his master, wished it to be otherwise; Jesus rebuked him, yea, called him Satan, for what he said. Never did the meek and loving Savior ever drop such an expression before: so very intent was he on finishing the work his Father gave him to do, and so much displeased was he with anyone who wished it to be otherwise. Precious Lord Jesus! was this thine ardent love to thy spouse the Church, as one longing to bring her out of the prison-house of sin and Satan, though all the cataracts of divine wrath for sin. Were broken up, to be poured on thy sacred head!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Chapter 76

Prayer

Almighty God, how can we bless thee for this Jesus Christ, who speaks of himself as the Son of Man? Thus would he come very nearly to us; calling himself the Son of God he stands away, but calling himself the Son of Man we feel his infinite strength drawing us into his own security. We bless thee every day for the sweetest name of Jesus: it makes the days bright and warm, it brings the summer of Heaven upon all the lands of time, it makes us glad in the night season, and rapturous in the valley. We thank thee for the cross: so ghastly, indeed, and yet so winsome: having no beauty that we should desire it, and yet growing up out of its black root into infinite blossoming and beauty and fruitfulness, the very tree of life set in the midst of the nations. Sacred cross, holy thing, made by man but accepted by God. As thou didst turn the bread into flesh and the wine into blood, so hast thou turned the barren wood into a great living tree.

Thou dost turn all things to higher uses. Behold what manner of love thou hast bestowed even upon us that we should be called the sons of God. And it doth not appear what we shall be: thou dost not reveal our whole future to us in one great breadth of outlook, but day by day, yea, moment by moment, dost thou come to us with some new revealment, some unexpected light, some uncomprehended beauty. Thou art able to do exceeding abundantly above all that we ask or think: as the Heaven is high above the earth, so are thy thoughts higher than our thoughts. We are lame and blind, we are withered and dead: thou must do the whole miracle, we cannot even pray thee to do it, we can but ask thee dumbly, in the extremity of our helplessness, to do what thou wilt of thy clemency.

Thou always hast compassion. God is love Jesus wept. Jesus, Son of Man, Son of God, have mercy on us. We would be good, and oh, thou knowest how subtle is the enemy and how hard the road. Our hearts leap up in great prayers and our lives yearn oftentimes to become holy sacrifices unto God, and yet our prayer is stopped ere it reach thee, and our life is killed before it reach the altar. Yet thou knowest it all, there is no surprise in Heaven: thou dost understand our constitution, thou knowest that we are but dust, a wind that cometh for a little time and then passeth away. What is our life? It is a vapour, dying whilst it burns and flickers in the air. Our breath is in our nostrils, we are tottering to the tomb, we are gropers in the darkness, and yet there are in us passions and impulses, strange forces that terrify us by their energy and their ardour. Surely we shall see the time of revelation, and enjoy the all-brightening light, and know why we are and what we are, and out of all the retrospect we shall gather some grand new hymn ineffable in sweetness, eternal in gratitude.

Look upon us, poor bruised ones: we have come back from the week’s fight and we are tired: we have left the week’s business and we would think awhile of Heaven. We have left behind us all that could bring down our whole soul to the earth, that we might look up from this place of the altar to the great heights, and inhale the very air of heaven. Pity us: carry the lambs in thy bosom, give special grace and uplifting of heart and hope to the man who wants to be better, and who dreads the return of the curse that slays him. Give light that shall be as a revelation from God to the child doomed to daily embarrassment and perplexity teach those who have knocked at the door and had no answer to knock again, and whilst they stand on the outside do thou speak comfortably to their waiting hearts.

The Lord heal the sick, and be pitiful to those who have no friends, and come in by every door and window to the houses where sits the black desolation. Give the young chastening suited to the enthusiasm of the moment: thou wilt not blow out the light of their hope, thou wilt rather watch it and rekindle it and give it strengthening, till it shall fulfil its type in all the glory of the final revelation.

Look at those who are just going to drink of the cup of happiness, and are afraid it will never reach the lip. Lord, help them to drink deeply, for their life has been a weary one, and one draught of gladness will today lift them up into ecstasy. Be with our dear ones who are not herein the sick chamber, in the nursery, in the place of sad solitude, on the great sea, far away in the other countries of the globe building up their homes, and blessing their firesides.

The Lord unite us in the indissoluble fellowship of sympathy with the heart of Christ: wash us in his dear blood, precious blood, blood of sacrifice, blood of atonement. Amen.

Mat 20:17-34

The Flan of Life

He had told them this before: he had indeed nothing else to tell them. Whatever else he said belonged to this pathetic and sublime revelation, and was, as compared with it, but as the small dust of the balance. Look what a plan this is. Life is a plan you will have trouble and grievous unrest and dreams that will plague you like enemies at night, if you do not seize the all-restful idea that life is not a game of chance, but a Divine plan. The very hairs of your head are all numbered: not a sparrow falleth to the ground without your Father. Your troubles are all reckoned, your tears are all numbered. The valleys that you would not have on the road were all excavated by the Divine hand. Every controversy, every cross wind, every cold steep climb up the barren rocks all is included, fore-appointed, and is part of the Divine purpose. There hath no temptation befallen you but such as is common to man. With every temptation God will make a way of escape. Brethren, count it all joy when ye fall into divers temptations, for every trial has its own purpose and its own sweet outcome. He knoweth the way that I take, and when he hath tried me he will bring me forth as gold. This verse has about it all the beauty and massiveness of an architectural fabric: it is not a heap of loose stones, it is a building with shape and polish and high utility. So is your life.

Why then this restlessness and feverishness and miserable dis content? All things work together for good to them that love God. Fear not, little flock: it is your Father’s good pleasure to give you the kingdom. Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are His. “I am persuaded,” said one who spoke soberly and inspiredly, “that he which hath begun a good work in you will carry it on until the day of redemption, completion, and perfectness.” There are parts of the plan you do not like, but you must deal with the plan as an entirety, and do not suppose that the unfinished house is the complete building. By-and-by it will be finished, and then God will allow you to say what you think of his high meaning.

Observe this is a whole plan, it is not part of a design, it is not one little patch plucked out of the pattern the whole thing is here. I found an argument upon that circumstance. Nothing happened to Christ that is not in this paragraph. What do you make of that? Remember the circumstances, recall and re-live the tragedy, and tell me what you say to this that nothing occurred in any tittle of incident or throb of pain that is not in this paragraph. The going up, the betrayal, the condemnation, the mocking, scourging, crucifying, rising again are all gone through before one cruel hand is laid upon him, or one mocker dares spit in that holy face. The man who can so deal with his future cannot be crucified, in any sense that will bring him into despair. He discounts the future; its tragedies come to him in a sense as commonplaces, its crosses are but punctuations of a literature which he himself has written, and perused, and approved as to its final outcome and significance. We are troubled because we have no great outlook: we take in no field of vision, our life comes into our house in little pieces, in mocking details, and not knowing what is going to come next, we fret ourselves with sore chafing. The one thing we need not know is the detail, the great thing we may know is the solemn wholeness.

Herein Jesus Christ endeavoured to strengthen the missionaries when he sent them out. We have seen in our examination of the great missionary charge, which he delivered in the tenth chapter of this gospel, that Jesus Christ spread all the future before his agents, told them of the mocking and the scourging and the delivering up to the Councils and banishment from the synagogues ay, he made the winter of a grievous desolation howl with its bitter winds, before they took a step from the sanctuary of his own presence, and his own immediate protection. That is how to live.

Tell me how is this, that the whole thing is known to Jesus before it is done by the Jews and Gentiles? He was mocked and scourged and spat upon and crucified and reviled, within himself; so when it came to him, he received it with ineffable meekness and acquiescence in the Divine will. He was never surprised. He did not turn round and say, “What this indignity never entered into my contemplation of the sad event: smitten upon the head with a reed, struck on the cheek-bone with a clenched hand, spat upon.” He never said, “This did not come within my view when I looked upon the scene that was coming.” It was all reckoned, it was all expected, it was all borne with corresponding equanimity, with the astounding peace which passeth understanding.

Surely he will walk now straight upon this great height, and have no more interruption. Such is not the case. In a moment he is pulled down from his elevation as we have seen him upon former occasions. “Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him.” When have we ever seen the occasion kept up throughout his whole purpose and scheme in this life of Jesus Christ? Never. He had never climbed a mount of sublimity from which he is not brought down by some ruthless and mean hand. He was all but crucified in the nineteenth verse, and in the twentieth verse he is dragged down to answer a question of most selfish ambition. This action on the part of the mother of Zebedee’s children shows what misconstructions of a Divine plan are possible. We suppose that such and such misconstructions of human purpose never can be conceived. Read the life of Jesus Christ in answer to that vain imagination. It is possible to misconstrue God, it is possible to suppose that God is capable of mean ideas and selfish arrangements in his kingdom. What wonder that you and I should be misunderstood? Is it amazing beyond all imagination that you and I should not be comprehended in our small circle, when we have before us the astounding fact that nearly every word of Jesus Christ’s was taken hold of at the wrong end and turned to impious uses?

How was this woman revealed? She was revealed at the point of unreasonableness. We may have a thousand fantastic dreamings in our hearts, and a most vile self-consciousness, and no one need know anything about it, but the moment we become unreasonable we show what sin really is, in some of its practical relations and aspects. Men who could not understand sin in its abstract relation to God, as a spiritual offence, understand it and hate it the moment it assumes the attitude and exercises the prerogative of unreasonableness. We understand sin in some parts of its conjugation, not in its reality and essence.

The ten were moved with indignation when they heard of the kingdom being so divided. They were not moved with indignation until the point of unreasonableness was reached. We are shocked at points; we do not take the right grasp and scope, but we are shocked at detail. It is possible to be more offended by a discourtesy than by a crime.

What will Jesus Christ do now? He will lift up the occasion back to its grand level. He was never responsible for the lowering of the occasion. The moment he comes into it he lifts it up. In this instance he restored the occasion to its sublime level hence he laid down the great law of meekness, self-crucifixion, and service in his kingdom. “Whosoever will be great among you, let him be your minister; and whosoever will be chief among you, let him be your servant: even as the Son of Man came not to be ministered unto, but to minister, and to give his life a ransom for many.” That is the law of greatness in the Divine kingdom.

Observe that in both these instances Jesus Christ speaks of himself as a third person. Great is the mystery and great the graciousness of this Man. Of whom does he speak in the eighteenth verse “The Son of Man shall be betrayed unto the chief priests and unto the scribes?” Of whom does he speak in the twenty-eighth verse “Even as the Son of Man came not to be ministered unto, but to minister?” Why does he not speak directly of himself as I? Do we not sometimes relieve our sorrows by this impersonality, by this enlargement of ourselves into representativeness, and do we not sometimes subdue what otherwise might be an ambition by speaking of ourselves as types of a divine class or purpose? He enlarges the occasion by this very use of the third person. Sometimes he said “I Me” with a wondrous pathos, but he most frequently called himself the Son of Man when he spoke of his suffering and of his glory. He would make all occasions grand: he would never draw pity upon the mere son of the carpenter, he would never have himself, in the littleness of his actuality and personality, wept over and pitied as a mere atom. Whatever answer was made to his appeals must be made not to the local man, not to the Nazarene, not to the individual measurable by the vision that looked upon him, but to the Son of Man, a term yet to be understood. Jesus Christ projects these great phrases, and the ages have to live up to them the kingdom of heaven, the Son of Man, the Son of God these are expressions which do not empty upon us their whole meaning at once: they are age-words, they spread themselves over the throbbing ons of all time, and have their ministry for generation after generation until the close comes.

We have spoken of murmuring men. We have just had before us two disappointed men. Now there come before us two rejoicing men. Let us hasten to the sunny side of the history, where the light falls warmly and there is room enough to be glad in. “Behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou Son of David.” Again observe what has already attracted our attention. No man ever appealed to Jesus Christ for help of this kind in the name of justice. We cannot too strongly keep that fact before the mind; we have had it again and again in this history, and because it occurs again and again, the comment must be as frequent as the repetition of the incident. The blind men never said, “We have heard that thou didst cure a leper, therefore in the name of impartiality we charge thee to heal us of our blindness.” Every suppliant came to Christ along the line of mercy. So it must be to the very end. That God has pardoned one sinner for Christ’s sake is no reason why I should go to him and challenge him in the name of justice to be as impartial to me as to other men. There are circumstances in life in which we stand alone, in the solemnity of perfect individualism, every man carrying his own burden, every man stung by his own sin, every man burnt in a hell of his own, and out of the pit of his own particular distress he must vehemently call upon God in the sweet name of mercy.

Humanity asserts itself in these great cries; in pain, in want, in helplessness, in conscious desolation, the soul is lifted above mere technicality. Trust the soul in those high moods of con scious need, confronting the great Giver: when the soul speaks then, it speaks in perfect eloquence. Do not attempt to pray until you feel the need, or you will be mocked by your very supplica. tion, and your religion will be turned into scepticism and your simulating piety will become as sourness in the heart. Do not shut the eyes unless you really wish to see God, or the very darkness will become a burden upon your eyelids, and you will wonder that you should have undertaken a weariness so painful; but when consciously blind, halt, bruised, shattered, wounded, needy, and you hear that the Son of God passes by, then lift up the voice with great shouting, and vehemence and crying and tears, call for him, and you will know whether prayer is a device of the fancy, or a reality and a necessity of the life.

Perhaps the power of Jesus Christ is now exhausted, and therefore he did not give to the mother of Zebedee’s children what she asked for. Now and again he did say “No” to men, but rarely. He would rather have said “Yes” a thousand times. Can he give any more? Let me read. “So Jesus had compassion.” I may pause there, for I know the rest. Once let his compassion be touched and his omnipotence goes along with it. Had he no compassion on the mother of Zebedee’s children? None. No appeal was made to pity or to love. The moment we read that Jesus had compassion, we may close the book, for we know the rest, down to its uttermost line and hue. “And he touched their eyes, and immediately their eyes received sight and they followed him.” It is well that this incident occurs immediately after the conversation with the mother of Zebedee’s children. We wondered if the power had run out, we began to be surprised at this answer, as supposing that mayhap the almightiness, as we imagined it, had exhausted itself, and now he was making up by much reasoning what was lacking in sterling strength. It is not so. His “Yes” would not be so grand if he could not say “No.” He is so complete to me that I follow him through his whole life, for here he says to a mother with her two children “No,” and there he says to two blind men, “What do you want?” “Sight.” “Then,” said Jesus, “take it and see.”

Now herein is the whole controversy about prayer settled, to my own satisfaction. I pray God to let me sit sometimes on the right hand and sometimes on the left of the majesty of heaven, and he says “No.” Then I pray him to pity me and take me up and heal my sicknesses and supply that which is lacking, and I approach him. in the right spirit, humbly, self-renouncingly, hopefully, unable to see him because of the great hot tears that blind me, and yet sometimes seeing him the better for those waters of contrition. Then he says, “What wilt thou? Open thy mouth wide and I will fill it. What wilt thou? and thou shalt have it even to the half of my kingdom what wilt thou?” Then seizing the occasion I tell him what my real necessity is, and he who said “No” to my ambition, gives me to overflow when I plead my necessity and urge the plea of a burning pain. Ten thousand little prayers fall down upon the altar, from which they went feebly up, because they were inspired by ambition or vitiated and tainted by some selfish purpose, whereas other prayers that went up for pardon and pity, help, light, succour when I asked him to sit up all night because of the affliction that is in the house, to open mine eyes because I could not see one step before me, and to lead on where the way was all bog then he gave me great Amens which repronounced and answered the prayer of my aching heart.

Fuente: The People’s Bible by Joseph Parker

17 And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,

Ver. 17. Took the twelve disciples ] To rouse them and raise them out of their carnal fears and dejections. Jerusalem was the saints’ slaughter house,Luk 13:33Luk 13:33 ; (as Rome is now, which therefore is spiritually called Jerusalem, Egypt, Sodom, &c., Rev 11:8 ). Hither our Saviour bent his course; hereupon they were amazed and afraid, Mar 10:32 , and gave him counsel to go back rather into Galilee for his own and their safety, Joh 11:8 . He takes them therefore apart, and tells them as followeth, what they must trust to; and that though he be brought to the dust of death, he will rise again gloriously, to their great comfort.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

17 19. ] Mar 10:32-34 .Luk 18:31-34Luk 18:31-34 . FULLER DECLARATION OF HIS SUFFERINGS AND DEATH revealing His being delivered to the Gentiles and (but in Matthew only) His crucifixion . See the note on the more detailed account in Mark.

Fuente: Henry Alford’s Greek Testament

Mat 20:17-19 . Third prediction of the passion (Mar 10:32-34 ; Luk 18:31-34 ). The first in Mat 16:21 ; the second in Mat 17:22 . In the first it was stated generally that Jesus was about . Here the are detailed. In the second mention was made of betrayal ( , Mat 17:22 ) into the hands of men . Here the “men” resolve into priests, scribes, and Gentiles.

Fuente: The Expositors Greek Testament by Robertson

Mat 20:17 . : going up from Peraea to the ridge on which the Holy City stood. The reading . may indicate that they are already on the west side of the Jordan, and about to commence the ascent (Weiss-Meyer). : face being now turned directly towards Jerusalem, thought naturally turns to what is going to happen there. : there is a crowd of pilgrims going the same way, so Jesus must take aside His disciples to speak on the solemn theme what is specially meant for their ear. , in the way, vide Mk.’s description, which is very graphic.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 20:17-19

17As Jesus was about to go up to Jerusalem, He took the twelve disciples aside by themselves, and on the way He said to them, 18″Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, 19and will hand Him over to the Gentiles to mock and scourge and crucify Him, and on the third day He will be raised up.”

Mat 20:17 “as Jesus was about to go up to Jerusalem” Mar 10:32 says He had set his face toward Jerusalem and was walking out ahead of the disciples.

Mat 20:18 “the Son of Man” See the note at Mat 8:20.

“the chief priests and scribes” This was a reference to the Sanhedrin. It was made up of 70 leaders of the Jewish community in Jerusalem. The full title was “the chief priests, the scribes, and the elders,” (cf. Mat 16:21). This was the final authority in religious and political matters for the Jews, although it was extremely limited in a political sense by the Roman occupation forces.

See SPECIAL TOPIC: THE SANHEDRIN at Mat 16:21.

Mat 20:19 “and will hand Him over to the Gentiles to mock and scourge and crucify Him” This was a reference to Jesus’ humiliation and abuse by the Roman authorities. The soldiers took out their animosity toward the exclusivism of the Jewish population by transferring it to Jesus.

This verb “hand over” (paradidmi) often refers to Jesus being given into the legal authority of a group or person for judgment.

1. to the high priests and scribes, Mat 20:18

2. to men, Mat 17:22

3. to the Gentiles (ethn), Mat 20:19

4. to Pilate, Mat 27:2

5. for crucifixion, Mat 26:2

Because of Jesus’ statement of Mat 10:24-25, believers will also be “handed over” (cf. Mat 10:17; Mat 24:9; Luk 21:12).

“crucify” The horror of this form of execution was not only in its public humiliation and pain, but in its relation to Deu 21:23; according to the rabbis of Jesus’ day “the curse of God” was upon those who are hung upon a tree. Jesus became “the curse” (Leviticus 26; Deuteronomy 27-28; Gal 3:13; Col 2:14) for sinful mankind!

“on the third day” In 1Co 15:4 Paul mentioned that this was an essential element of the gospel. However, when we look at the OT, it is difficult to find an allusion to the “three days.” Some try to use Hos 6:2, but this seems extremely doubtful. Because of Mat 12:38-40 many use Jonah’s time in the belly of the great fish (cf. Jon 1:17). This seems to be the most appropriate.

For the Jews of Jesus’ day any part of a day was counted as a full day. Remember Jews start their day at twilight (cf. Gen 1:5). Therefore Jesus’ death late Friday afternoon (3 p.m.) and burial before 6 p.m. was counted as one day. Friday at twilight until Saturday at twilight (the Sabbath) was the second day; from Saturday at twilight until sometime before sunrise on Sunday was the third day. See note at Mat 16:21.

“He will be raised up” Usually the resurrection (see Special Topic at Mat 27:63) is spoken of as an act of the Father’s will which showed His approval of the life, ministry, and death of Jesus. However, in Joh 10:17-18 Jesus asserted His own authority in His resurrection. Rom 8:11 says the Spirit raised Jesus. Here is a good example of all the persons of the Trinity involved in the acts of redemption.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

Jesus. App-98.

Fuente: Companion Bible Notes, Appendices and Graphics

17-19.] Mar 10:32-34. Luk 18:31-34. FULLER DECLARATION OF HIS SUFFERINGS AND DEATH-revealing His being delivered to the Gentiles-and (but in Matthew only) His crucifixion. See the note on the more detailed account in Mark.

Fuente: The Greek Testament

Mat 20:17. , as He was going up) A very memorable journey, in which great and various emotions were manifested.-, …, He took, etc.) He propounded the subject, not as in His daily conversation, but more solemnly.[884]

[884] Viz. in this His third announcement of His coming death, etc.-V. g. Of the preceding declarations as to His approaching Passion, the one had been made after the confession of the disciples, the other after the Transfiguration on the Mount (which was attended with an universal admiration of His works, Luk 9:43-44; Luk 9:35; Mar 9:15): a third is now added of His own accord, more solemn than the rest.-Harm., p. 432.

Fuente: Gnomon of the New Testament

Mat 20:17-28

Section II.

Journey from Perea to Jerusalem, Mat 20:17 to Mat 21:22

J.W. McGarvey

Third Prediction of His Death, Mat 20:17-19.

(Mar 10:32-34; Luk 18:31-34)

17. going up to Jerusalem.-Having followed Jesus, on his departure from Galilee, into Perea, where the conversations of the last section took place, Matthew now starts with him from some point in that country, on his last journey to Jerusalem. Much matter related by John (perhaps all from his seventh to his eleventh chapter inclusive), and some related by Luke (Luk 17:1 to Luk 18:14), are here omitted.

the twelve disciples apart.-As on the two former occasions, Jesus makes the announcement of his death to his immediate followers alone. Such an announcement to the unbelieving multitude would have confirmed them in their unbelief, and at the same time it might have encouraged his enemies in their machinations against him.

18, 19. shall be betrayed.-In these verses Jesus describes his arrest, condemnation, and sufferings, precisely as they afterward occurred. First, he was to be “betrayed unto the chief priests and unto the scribes,” which was done by Judas. Second, he was to be condemned by them to death, and to be delivered to the Gentiles, which was done when the Sanhedrim pronounced him guilty and called on Pilate to execute him. Third, the Gentiles were “to mock, and to scourge, and to crucify him,” which was done by the soldiers of Pilate with his consent. Fourth, on the third day he was to rise again, and this was effected by the power of God. If we only credit Matthew’s statement, that this prediction was made by Jesus while he was yet alive and before he made his last visit to Jerusalem, we must regard it as one of the most remarkable predictions recorded even in the Bible.

Jesus Again Predicts His Death – Mat 20:17-19

Open It

1. What funeral/burial arrangements do you want for yourself?

2. Why are some people unshakable in their pursuit of goals, while others are easily deterred?

3. When do you feel safe enough to confide in a person?

Explore It

4, Who was traveling with Jesus at this time? (Mat 20:17)

5. Where was Christ going when He spoke of His death for the third time? Why? (Mat 20:17-18)

6. How can you tell that the disciples werent sure what lay ahead? (Mat 20:17-18)

7. What title did Jesus use to refer to Himself? (Mat 20:18)

8. To whom did Jesus say He would be betrayed? (Mat 20:18)

9. What did Jesus say the chief priests and teachers of the law would ultimately do? (Mat 20:18)

10. Who did Jesus say would kill Him? (Mat 20:19)

11. What pain and shame did Jesus predict for Himself before the actual crucifixion? (Mat 20:19)

12. What did Jesus say would happen three days after His death? (Mat 20:19)

13. When would Jesus be raised from the dead? (Mat 20:19)

Get It

14. How would you respond to someone who talked about their own death several times?

15. Why is the death of Christ significant to us?

16. Why is Christs death significant to you?

17. If Christ knew suffering and death awaited him in Jerusalem, why was He determined to go there?

18. What goals in life are you committed to pursuing no matter what?

19. Why would people who saw Christs deeds and heard his words still reject Him?

20. About what other future events has God given us some warning or glimpse?

Apply It

21. What can you do this week to come to a greater appreciation for the death of Christ?

22. What can you do to say thank you to Christ for suffering for you?

Ambition of James and John, Mat 20:20-28.

(Mar 10:35-45)

20. mother of Zebedee’s children.-Her name was Salome. (Mat 27:61. Comp. Mar 15:40.) The fact that both here and in Mat 27:56, she is called “the mother of Zebedee’s children,” rather than the wile of Zebedee, has led to the very probable conjecture that Zebedee had died since his two sons had left him in the fishing boat. (Mar 1:20.) This conjecture has also led to another, that the disciple who had asked leave to go and bury his father (Mat 8:21) was James or John, their father having died just previous to that time.

worshiping him.-Worshiping in the sense of humble prostration before him, not in the sense of paying him divine honors.

21. What wilt thou?-She had asked, in indefinite terms, “a certain thing of him” (Mat 20:20, comp. Mar 10:35), but he declines to answer until she states in specific terms what she desires.

on thy right hand.-The place of highest honor in the courts of kings is at the right hand of the throne, and the next, at the left hand. Salome therefore desired to secure for her two sons the highest possible honors in the expected kingdom.

22. Ye know not.-Although the mother alone had spoken, Jesus treats the request as that of the two sons, by using the plural “ye,” and addressing his answer exclusively to them. The request was understood in the same way by the ten. (Mat 20:24.) They knew not what they were asking, because to sit on his right hand and on his left was far different from what they thought, and was to be obtained in a way of which they had no conception.

the cup that I shall drink.-It was common in ancient times to execute criminals by compelling them to drink a cup of poison, and assassination and suicide were often effected by the same means. The cup, therefore, became a symbol of suffering and of death, and it is so used here. The words of this and the next verse that are in brackets are copied from Mar 10:38-39, where they will be considered.

23. Ye shall drink.-James drank the cup by suffering martyrdom at the hands of Herod Agrippa, being the first of the apostles to suffer death. (Act 12:2.) John lived to an old age, outliving all of the other apostles, and died a natural death; but he drank the cup by the sufferings through which he passed.

not mine to give.-The rendering should be, “not mine to give except to those for whom it is prepared by my Father.” (Alford.) It was his to give it, but only to those for whom it is prepared by the Father.

24. moved with indignation.-Nothing moves the indignation of men more than to know that one of a company of equals is plotting to get an undue advantage over the others. It was now necessary that Jesus should interfere as a peacemaker.

25-28. not be so among you.-To sit on his right hand and on his left in the kingdom would not only be an honor, but it would give authority. Jesus informs them that while the princes and the great among the Gentiles exercise dominion and authority, it is not to be so in his kingdom, but that the post of honor is to be the post of servitude. The one who would be great must be their minister (, domestic servant), and he who would be chief (, first), must be their slave (). He enforces the lesson by his own example, in that he came not to have men serve him, but that he might serve them. In this way both the ambition of James and John, and the indignation of the others, were suppressed. It is impossible for preachers, teachers, and other workers in the Church, to study this lesson too carefully.

A Mother’s Request – Mat 20:20-28

Open It

1. What is it inside us that recoils at the idea of serving others?

2. Why do some parents try so hard to plan and run their childrens lives?

3. What are the pluses and minuses of ambition?

Explore It

4. Who came to Jesus? Why? (Mat 20:20)

5. What favor did James and Johns mother ask Jesus? (Mat 20:21)

6. How did Jesus respond to the request that James and John get special treatment? (Mat 20:22)

7. What curious question did Jesus ask James and John? (Mat 20:22)

8. How did James and John answer Jesus cryptic question? (Mat 20:22)

9. What did Jesus promise James and John? (Mat 20:23)

10. What did Jesus refuse to promise James and John? (Mat 20:23)

11. According to Jesus, who will decide the positions of honor and authority in the kingdom of God? (Mat 20:23)

12. What was the reaction of the other disciples to this whole dialogue? (Mat 20:24)

13. Whose leadership style did Jesus condemn? (Mat 20:25)

14. How did Jesus define leadership? (Mat 20:26-27)

15. What did Jesus say was His mission in life? (Mat 20:28)

Get It

16. When does honorable ambition become dishonorable?

17. Who among the people in your church do you think will receive the greatest rewards in heaven?

18. How does our culture follow the “Gentile pattern of leadership”?

19. How can jealousy and pride destroy the unity of a group of people?

20. On what basis should honors, awards, and rewards be given?

21. What do you think about people who use connections to try to get favors?

22. In what ways might you have to suffer for the sake of Christ?

23. What opportunities do you have to serve others as Christ taught?

24. In what ways do you need to back off and let your children lead their own lives and make their own decisions?

Apply It

25. What three acts can you do today in service to others?

26. What is one specific way you could build unity among your circle of Christian friends this week?

Fuente: Old and New Testaments Restoration Commentary

Serving Nobler than Self-Seeking

Mat 20:17-28

For the third time our Lord foretells His death. In Mat 16:21, He dwelt especially on the shame of His rejection; in Mat 17:23, He told how the gates of death would open on the Easter joy. Now He declares the method of His death, and tells how Gentiles would join with His own people in the tragedy of the Cross. He was no martyr, who went unknowing to his doom. He set His face to go to the Cross. Others die because they were born; He was born that He might die.

Many desire the power of the throne, without being prepared to pay the price of suffering. Others say glibly and easily, We can, little realizing what their choice involves, and that nothing but the grace of God can make their vow possible of fulfillment. But it is sufficient! Only claim it. God will not fail you! Notice Mat 20:28. The Lord ministers to us all, daily, patiently, lovingly. He took on Him the form of a servant and became obedient. Serve all men for His sake! We have to go down to reach His side.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter 56

Ye Know not what Ye Ask

And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again. Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him. 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. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

(Mat 20:17-23)

Evangelist Rolfe Barnard used to say, You ought to be careful what you pray for. God just might answer your prayer. So often we pray and ask God to do things for us, or give things to us, without considering what weighty things might be involved in Gods compliance with our requests. Such was the case with the mother of Zebedees children. Our Savior said to her, Ye know not what ye ask. There are five very important lessons to be learned from these verses.

Our Saviors Death

The first thing we see in this passage is the fact that our Lord Jesus Christ suffered and died at Calvary by his own choice and determination, by his own voluntary will.

And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again. (Mat 20:17-20)

We should never fail to realize our Saviors delight in speaking of his approaching death. This is the third time our Lord told his disciples how that he must suffer and die at Jerusalem (Mat 16:21; Mat 17:22-23). Though he told them frequently and plainly how he must be betrayed, delivered by the Jews into the hands of the Romans, and condemned to die as a common criminal, yet Luke tells us, They understood none of these things (Luk 18:34). He told them plainly that he must go to Jerusalem; there to be betrayed, condemned, and crucified, and that he must rise from the dead on the third day.

These were not bare possibilities, but absolute certainties. The death of our blessed Savior at Calvary was a matter of divine predestination. Indeed, Christs death at the cross was the focal point of Gods purposes from eternity and is the focal point of all Gods works in time (Joh 12:31-32; Act 2:23; 1Pe 1:18-20).

Every act of Jesus testified his promptness to the work, as though he longed for it. Lo? I come (said Jesus,) to do thy will: O God. I delight to do it: yea, thy law is in the midst of my bowels; And when Peter, out of love (though a mistaken love) for his Master, wished it to be otherwise; Jesus rebuked him, yea, called him Satan, for what he said. Never did the meek and loving Savior ever drop such an expression before: so very intent was he on finishing the work his Father gave him to do, and so much displeased was he with any one who wished it to be otherwise. Precious Lord Jesus! Was this thine ardent love to thy spouse the Church, as one longing to bring her out of the prison-house of sin and Satan, though all the cataracts of divine wrath for sin were broken up, to be poured on thy sacred head? (Robert Hawker)

Our Lord Jesus Christ died as a voluntary victim of horrible, ignominious cruelty and of divine wrath, as our Substitute. He knew from the beginning all that he must suffer: Judas betrayal, Peters denials, the beatings and humiliation, being made sin, the wrath of God, and his cursed death upon the tree. What a great aggravation to his soul the foreknowledge of his suffering must have been! Yet, none of these things moved him from his gracious purpose (Isa 50:5-6). J. C. Ryle wrote, He saw Calvary in the distance all his life through, and yet walked calmly up to it, without turning to the right hand or to the left. As no sorrow can be compared with the sorrow he anticipated and finally endured as our Substitute (Lam 1:12), no love can be compared with his love for us (Joh 13:34; Joh 15:13)

Why did the Son of God voluntarily lay down his life for us at Calvary? He knew that it was his Fathers will (Joh 10:16-18; Heb 10:5-10). He knew that divine justice must be satisfied, that without the shedding of blood is no remission of sins (Heb 9:22). He knew that he was the Lamb of God who must be sacrificed for the sins of his people (Rev 13:8). He knew that without his death, his life, though perfect, holy, and gracious, would be useless to his people. He knew that the whole of Gods law, the whole book of the writings of Gods prophets, and the whole revelation of Gods glory could be fulfilled and revealed only by his death as the Sinners Substitute. Blessed is everyone to whom God the Holy Spirit has revealed these things. Blessed are those eyes that see and hearts that understand the meaning and necessity of Christs sufferings and death.

Our Sinfulness

Second, we have before us another of the many examples in Holy Scripture of the fact that true believers often behave in a very foolish, sinful manner. One clear evidence of the divine inspiration is that the Word of God never attempts to hide the sins, weaknesses, and foolishness of its most prominent characters.

Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him. 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. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. (Mat 20:20-22)

James and John, the sons of Zebedee, apparently persuaded their mother to ask the Lord Jesus to give them the places of highest honor and glory in his kingdom. Historians tell us that this woman was sister to Joseph, Marys husband. She and her sons were true disciples, genuine believers, followers of Christ. But they behaved very foolishly.

James and John, as well as their mother, were truly spiritual people; but they behaved in a very carnal manner. They were more concerned about their crowns than about Christs cross (Gal 6:14). They were unbelievably presumptuous, confidently asserting that they were able drink of the cup and be baptized with the sufferings the Lord Jesus was about to endure, when they should have been overwhelmed with wonder and humbled (Mat 20:22). They were more concerned about themselves than about Christ and their brethren. Yet, these sons of Zebedee, James and John, were in time to become pillars of the church and kingdom of our Lord.

There are many true believers like this woman and her sons. Indeed, in some areas at different times, we all are very much like them. It is written, The flesh lusteth against the spirit and the spirit against the flesh. True faith is often found beneath a pile of trash. We are all weak and sinful. We are all terribly proud, and horribly self-serving. And we are very ignorant of the very things we think we clearly understand.

Our Lords Reproof

Third, our Lord Jesus teaches us that we are all, indeed, terribly ignorant by the gentle reproof he gave to James, John, and their mother. He said, Ye know not what ye ask. They had asked to share Christs glory, never stopping to consider that they must first share his sorrow (1Pe 4:13).

How much like this woman and her sons we are! We ask for God to save our sons and daughters. But are we willing for the Lord to teach us patience, trusting him even with those most precious to us? Are we willing to endure trials? We ask for God to set our hearts on things above. But are we willing to be weaned from this world by affliction? We ask the Lord to teach us to trust him. But are we willing to be cast upon him? We ask our God to make Christ precious to us. But are we willing to have every rival to Christ taken from us? We ask for God to use us. But are we willing to be used as he sees fit?

These words apply to us all far more than we realize. Ye know not what ye ask. God the Holy Spirit teaches us to weigh our words before the throne of God. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God (Ecc 5:2). Let us ever come to the throne of grace with open hearts, seeking mercy and grace in every time of need (Heb 4:16); but we must always remember that we do not know what we should pray for as we ought. We need Gods grace continually, that we may pray in the Spirit and with understanding (Rom 8:26-27).

Substitution

Fourth, we are assured, in Mat 20:23, that all the Lord Jesus Christ did and suffered, all that he endured, and all that he accomplished was as the Representative of his people. He lived, died, and rose again as our Substitute.

And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

Both James and John suffered greatly for Christs sake. James was the first of the Apostles who bore testimony to Christ by his blood (Act 12:2). And John was exiled to the Isle of Patmos for the testimony of Jesus Christ (Rev 1:9). But there is only one way that it can be truthfully said that these disciples drank the cup of wrath the Lord Jesus drank and were baptized in the sea of woe into which he was baptized. They did so, just as all Gods elect did, representatively. In Christ all Gods elect are completely and perfectly saved by his representative work as our Substitute.

With regard to the request that they might sit one on his left and the other on his right hand in glory, the Savior said, It is not mine to give, but for whom it is prepared of my Father. The words added by our translators, it shall be given to them, should never have been added. They were added to make the text read more smoothly, but the indication that some will have superiority over others in heavenly glory is totally contrary to everything revealed in Holy Scripture about that blessed inheritance of grace. All who were given to Christ in the eternal covenant of grace shall come to him in time. And those who come to him by faith in time, he shall in no wise cast out (Joh 6:37). This is a matter of absolute certainty, because God the Father has given him, our covenant Surety, power over all flesh: that he should give eternal life to as many as thou hast given him (Joh 17:2). And all who come to him by faith shall sit with him in his throne (Rev 3:21).

This is the provision our God has prepared for and given to his elect from eternity, as heirs of God and joint-heirs with Christ (Rom 8:17). It is the gift of pure, free, sovereign grace, in no measure determined by or dependent upon us. He who gave us his own dear Son gave us all things in his Son, withholding nothing (1Co 3:22-23; Eph 1:3-7; Psa 84:11). Thanks be unto God for his unspeakable gift!

Jehovahs Servant

Fifth, we see here that the Lord Jesus Christ became a voluntary servant to God the Father in order to accomplish our redemption, subjecting himself in all things to the Fathers will. He is God the eternal Son, in all things equal with the Father (1Jn 5:7). Yet, he willingly became our Surety and Mediator, Jehovahs Servant, to save us by his obedience to the Father. The law describes a man who would voluntarily make himself a bond servant to his master for life; and that Man is the Lord Jesus Christ our Savior (Exo 21:1-6; Isa 42:1; Joh 10:16-18; Php 2:1-11; Heb 10:1-14).

We understand and rejoice to know that this Servant is himself God, one with the Father in being, glory, and greatness, in all things equal with the Father. In his eternal Deity as God the Son, our Savior is altogether equal with the Father. But he became a man, became our Surety, became our Mediator, that he might subject himself to and obey his Fathers will as a man.

The Son of God cannot possibly be inferior to the Father in his divine nature. If Jesus Christ is God manifest in the flesh, as the Scriptures declare, there cannot be, in anyway, an inequality between the Father and the Son. Augustus Toplady, wrote, The uncreated and eternally begotten Son of the Father Almighty is and must be as truly a divine being as the Father who begat him.

When we read in the Scriptures of Christs being the Servant of God, subjecting himself to the will of God, and obeying the commandment of God, we are assured that his servitude is and must be by his own free and voluntary consent. He is indeed Jehovahs Servant; but his service was not a forced subjection. He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works (Tit 2:14). Christ loved the church, and gave himself for it (Eph 5:25). Our Lord himself declares, As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep (Joh 10:15). From the moment of his birth, until his final breath in this world, the Lord Jesus served. He was ever Jehovahs righteous and faithful Servant. He said, to his disciples, I am among you as he that serveth (Luk 22:27).

There was a perfect understanding between the Father and the Son from eternity. Let there be no misunderstanding in our own minds. Christ became the Servant of Jehovah by his own will.

The Lord GOD hath opened mine ear, and I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. For the Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed.” (Isa 50:5-7)

As he served the will of God for us, let us now serve the will of God for him.

Fuente: Discovering Christ In Selected Books of the Bible

The King on his way to the Cross

Mat 20:17-19. And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, and shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.

Marching up, towards the guilty capital, with resolute and vigorous step, Jesus outwalked the trembling disciples, who foresaw that some dire tragedy would transpire. They went with him, and that was something; and showed that, if timid, they were sincere. His words were true and significant: “Behold, we go up to Jerusalem.” He thought it wise to tell them yet again of the dark future which was now drawing very near; so he took the twelve disciples apart in the way. That is the best communion when Jesus himself takes us apart. He knows the fittest seasons for fullest revelations. Possibly, in this, his human soul was seeking fellowship; but how little of it he found among his feeble followers! Lord, when thou dost take me apart, prepare me for full communion, lest I miss a golden opportunity!

The heart of Jesus was full of his sacrifice. Mark how he dwells on the details from the beginning to the end of his sufferings, death, and resurrection. He uses very much the same terms as when they abode in Galilee. We noticed that statement while reading in Mat 17:22, and this is very like a repetition of it. It was a subject too grave to be set forth with variety of expressions. He calls their attention to the fact that they were going up to Jerusalem, the place of sacrifice: the journey of bis utmost grief was now beginning: the end was hastening on. What a pang shot through his heart as he said, “The Son of man shall be betrayed”! This he said in the hearing of the disciple who would act as the traitor: did no compunction visit his base heart? The twelve knew that Jesus had no more cruel foes than “the chief priests and scribes”, the men of the Sanhedrim: these, by a mock trial, would ”condemn him to death”, but as they could not carry out the sentence themselves, they would “deliver him to the Gentiles.” How accurately the Lord traces the line of action! He omits none of the shameful details. He says that they would deliver him to the Romans, “to mock, and to scourge, and to crucify him.” Here were three sharp swords: one scarcely knows which had the keenest edge. Our hearts ought to melt as we think of this threefold sorrow: scorn, cruelty, death. Our blessed Master, however, added a word which overpowered the bitterness of the death- draught. Here was the bright lining of the black cloud: “The third day he shall rise again.” This poured a flood of light on what else had been a sevenfold midnight.

Did our Lord thus dwell on his passion, and should not we? Yes, it should be our lifelong theme. They say, in this hour of defection: “Think of his life rather than of his death; “but we are not to be duped by them. “We preach Christ crucified.” “God forbid that I should glory, save in the cross of our Lord Jesus Christ.”

Mat 20:20-21. Then came to him the mother of Zebedee’s children with her sons, worshipping him, and desiring a certain thing of him. 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.

While the mind of Jesus was occupied with his humiliation and death, his followers were thinking of their own honour and ease. Alas, poor human nature! The mother of Zebedee’s children only spoke as others felt. She, with a mother’s love, sought eminence, and even pre-eminence, for her sons; but the fact that the other disciples were displeased showed that they were ambitious also. Doubtless, they wanted to fill the positions, that the mother of James and John craved for them. She approached the Saviour reverently, worshipping him. Yet there was too much familiarity in her request to be granted an unnamed thing: desiring a certain thing of him.

Our Lord here sets us the example of never promising in the dark. He said unto her, “What wilt thou?” Know what you promise before you promise. Great was this woman’s faith in the Lord’s ultimate victory and accession to the throne, since she regards his enthronement as so certain, that she prays that her two sons should sit in his courts on his right and left hand. Was she aware of what our Lord had told his disciples? We half think so, for the words are,-Then came to him the mother of Zebedee’s children. If she knew and understood all that went before, she was willing that her sons should share the lot of Jesus, both as to his cross and his crown; and this sets her petition in a bright light. Still, there was a good deal of a mother’s partiality in the request. See how she speaks of “these my two sons “with a touch of pride in her action. How grandly she describes the desired situation-” may sit the one on thy right hand, and the other on the left, in thy kingdom”! She had evidently very courtly notions of what the kingdom would ultimately become. In any case, her request had in it much of trust, and much of loyal union to Christ, though somewhat also of self. We need not censure her; but we may question ourselves as to whether we think as much of our Lord as she did.

Mat 20:22. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able.

The petition of the mother was that of the Sons also; for Jesus answered and said, “Ye know not what ye ask.” As from the mother, the request was probably of better quality than as from the sons; for our Lord speaks to them rather than to her. They had asked, through the mother, but they may have asked in greater ignorance than she; and had they known what their request included, they might never have presented it. At any rate, our Lord treats the petition as theirs rather than their mother’s; and as it was about themselves, he questions them as to how far they were prepared for the consequences. To be near to the throne of the King would involve fellowship with him in the suffering and self-sacrifice by which he set up his spiritual kingdom: were they ready for this? Had they strength to endure to the end? “Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? “They say unto him, “We are able.” Perhaps this was too hasty an answer; and yet it may under the aspect have been the best they could give. If they were looking alone to their Lord for strength, they were, through his grace, quite able to bear anything. But, when they thought of his throne, had they remembered the cup, and the baptism, without which there would be no enjoying the kingdom?

Mat 20:23. And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father.

Hearing their professed willingness to have fellowship with himself in all things, our Lord assures them that he does not refuse to be associated with them; but he points them to the immediate and certain result of that fellowship. Our practical present business is not to aim at eminence in the kingdom, but submissively to drink the cup of suffering, and plunge into the deeps of humiliation which our Lord appoints for us. It is a great honour to be allowed to drink of his cup and to be baptized with his baptism: this he grants to his believing disciples. This fellowship is the essence of the spiritual kingdom. If our cup be bitter, it is his cup; if our baptism be overwhelming, it is the baptism that he is baptized with; and this sweetens the one, and prevents the other from being a death-plunge. Indeed, that the cup and the baptism are his, makes our share in them to be an honour bestowed by grace.

Other rewards of the kingdom are not arbitrarily granted, but fittingly bestowed. Jesus says that the high places in the kingdom will be given to them for whom they are prepared of his Father. He has no hesitation in speaking of what his Father has “prepared.” Everything about our Lord’s Kingdom is divinely arranged and fixed; nothing is left to chance or fate.

Even Jesus will not interfere with the divine appointment concerning his kingdom. As a friend, he may not be solicited to use a supposed private influence to alter the arrangements of infinite wisdom. Eternal purposes are not to be changed at the request of ill-advised disciples. In a sense, Jesus gives all things; but as Mediator, he comes not to do his own will, but the will of him that sent him, and so he correctly says of rank in his kingdom, It is not mine to give. How thoroughly did our Lord take a lowly place for our sakes! In this laying aside of authority, he gives a silent rebuke to our self-seeking. It may be that he intended to reprove, not only the mother of Zebedee’s children, but all the disciples, who were constantly seeking great things for themselves.

Mat 20:24-26. And when the ten heard it, they were moved with indignation against the two brethren. But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not he so among you: but whosoever will be great among you, let him be your minister.

Naturally, the other ten apostles did not relish the attempt of the sons of Zebedee to steal a march upon them. “We never hear that they resented our Lord’s preference of Peter, James, and John; but when two of these sought precedence for themselves, they could not bear it. Peter was with them in this, for we read, When the ten heard it. Unanimously they were angry with the upstarts. That they were moved with indignation, was a proof that they were ambitious themselves, or at least that they were not willing to take the lowest place. Because they were guilty of the same fault, they were moved with indignation against the two brethren.

Here was a sad division in the little camp; how could it be healed? Jesus called them unto him: he personally dealt with this rising evil, and bade the twelve come aside, and listen to something meant only for their private ear. They were confounding his kingdom with the ordinary government of men, and therefore they dreamed of being great, and exercising dominion in his name; but he wished them to correct their ideas, and turn their thoughts another way. It was true, that to be his followers was a highly honourable thing, and made them partakers of a kingdom; but it was not like earthly kingdoms. In the great Gentile monarchies, princes ruled by authority, force, and pomp; but in his kingdom the rule would be one of love, and the dignity would be that of service. He who could serve most would be the greatest. The lowliest would be the most honoured: the most self-sacrificing would have most power. Whenever we see the nobles of earth contending for precedence, we should hear our Master say, “But it shall not be so among you.” We must for ever quit hunting after honour, office, power, and influence. If we aim at greatness at all, it must be by being great in service, becoming the minister or servant of our brethren.

Mat 20:27. And whosoever will be chief among you, let him be your servant:

To rise in Christ’s kingdom we must descend. He who would be chief, or first, among saints, must be their servant, bondsman, or slave. The lower we have stooped, the higher we have risen. In this kind of rivalry we shall be allowed to excel without exciting the indignation of the brethren.

Mat 20:28. Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Assuredly he who is greatest and chief among us has set us the example of the utmost love-service. No servants waited on him. He was Master and Lord; but he washed his servants’ feet. He came not to be served, but to serve. He received nothing from others; his was a life of giving, and the giving of a life. For this purpose he was the Son of man; with this design he came; to this end he gave his life a ransom for many. No service is greater than to redeem sinners by his own death, no ministry is lowlier than to die in the stead of sinners.

Fuente: Spurgeon’s The Gospel of the Kingdom

Jesus: Mar 10:32-34, Luk 18:31-34, Joh 12:12

took: Mat 13:11, Mat 16:13, Gen 18:17, Joh 15:15, Act 10:41

Reciprocal: Mat 16:21 – began Mat 17:22 – The Son Mar 8:31 – he began Mar 10:33 – and the Son Luk 12:50 – I have

Fuente: The Treasury of Scripture Knowledge

0:17

The twelve disciples always means the twelve apostles.

Fuente: Combined Bible Commentary

Mat 20:17. And as Jesus was going up to Jerusalem. Mark (Mar 10:32) is more graphic. He hastened before them, arousing their amazement and fear.

He took the twelve disciples apart. Referred, incorrectly, by some to the retirement to Ephraim (Joh 11:54).

Fuente: A Popular Commentary on the New Testament

Section 7. (Mat 20:17-28.)

The perfection of the kingdom.

The seventh section; in close connection with the last, gives us a gleam of the glory of the Kingdom which displays its moral perfection; in contrast with all the kingdoms of men. The spirit of the disciples also is shown out in contrast with the spirit of their Lord, and their painful misconception of all that constitutes true glory. But it is upon the Lord Himself that the eye rests here, who is the Light and Glory, as of the heavenly City so of the earth in the blessing that it soon shall know. And with this, suitably, this fourth division of the Gospel closes.

1. We have first the Lord going up to Jerusalem, with the perfect consciousness of all that is before Him there. He takes the twelve apart in order to make known to them again what He would have them realize as to Him – no unforeseen thing, but that for which He had come, and to which He had devoted Himself. He knew every bitter ingredient in that cup which He was going to drink: the betrayal, the condemnation by the heads of the people – His own their delivering Him to the Gentiles, the mockery, the scourging, the crucifixion. Of all this He speaks to them, adding the blessed comfort of His resurrection also, on the third day. Mark tells us of the fear that had already fallen upon them in the way; Luke, that nevertheless they understood none of these things, but that this saying was hidden from them. No doubt, all this went together. They were dazed and stupefied with the apprehension of a great sorrow which they had no courage to face nor take in. Matthew simply speaks of the Lord’s making it known to them, putting this in sharpest contrast with the appeal of the sons of Zebedee with their mother which follows next, and which shows so perfectly in which direction they were looking at that time, – how quickly they had rallied from the unwelcome announcement of the Cross, to comfort themselves with that which, true as it was, they were soon to show they little apprehended. The glory itself they would find morally conditioned by that Cross of which it was the outcome, and from which they turned away.

2. After the will of the Master, therefore, – a will in which self-seeking had no place, – we come to the lust of the disciple, to see how the most precious truths can be distorted by the mirror that reflects them, were it a James and a John, the nearest intimates of the Lord on earth, who furnish the mirror. How jealous should we be of ourselves, lest we should pervert what we imagine we but receive, and turn our blessing into loss and shame!

Nature is leading here, as is evident; the mother of Zebedee’s sons is a witness to us of how our natural relationships need to be watched and not suffered to intrude into the things of God. We see in the Lord’s case how He refuses all control of this kind, as we see in the Popish doctrine how readily, if allowed, it will come in. “Say that these my two sons may sit, the one on Thy right hand, the other on Thy left hand, in Thy kingdom.”

But the way of the Cross from which they have turned is the way of glory: “Can ye drink of the cup that I drink of The moment it presents itself to them as a personal gain, they are ready. The Lord answers, “Ye shall indeed drink of My cup; but to sit on My right hand and on My left is not Mine to give, except to those for whom it is prepared of My Father.”

He is the perfect Servant all the way through; just because – “Serving in the joy of love.”

In exaltation and in lowest humiliation; the Father’s will rules for Him – is all to Him. We have the wonderful example, in One perfect in wisdom and in goodness, of how service is the characteristic sign of love. In Him in whom all is absolute freedom, there is never a thought of anything but the Father’s will. To us, what a commendation of it! What a bond of perfection for the universe will it be in all eternity, the Son of God in manhood, Himself “subject to Him who put all things under Him”!

3. But the indignation of the ten at the two brethren shows their kinship with them morally. And now the Lord lets them see their common error, and the true glory of that Kingdom which they had been thinking of as if it were but like a kingdom of the nations. What! did they imagine that in His Kingdom there would be the gratification of ambition, of the desire for lordship? or that the places of rule with Him could be such as this would imply? No: for service was the road to rule, and this could only be because rule itself would be but more ample service. Whosoever would be great among them would be their minister, and the chief among them by that very fact be but bound to serve them. Must it not be plain that the Son of man; the King, “came not to be ministered unto but to minister”? Glory might change the character of this service – not the spirit nor the fact of it. The Cross might be lowest humiliation for Him, but it was His glory too. Could they cease to remember it? Could the love shown there be measured by aught else? Could it change or be exhausted? Would He be upon the Throne to be ministered unto or to minister? What must the places of rule be in the Kingdom of which He would be the King!

Fuente: Grant’s Numerical Bible Notes and Commentary

THIRD ANNOUNCEMENT OF DEATH

With this third announcement our Lord has indicated the three classes of His foes, the leaders of His nation in the first announcement, one of the twelve in the second, and now the Roman Gentiles (Mat 20:17-19).

The ambitious request of James and John (Mat 20:20-28), is in keeping with the selfishness previously expressed by Peter. The immediate occasion for the request is found in our Lords words which they had misunderstood (Mat 20:19-28). The gentleness of Jesus (Mat 20:22) is as marked as in the other case. His cup stood for all the agony of the Cross, how could they drink it? Not the bodily agony merely, but that experienced in the withdrawal of His Fathers face. They would indeed be partakers of His suffering in one sense (Mat 20:23), not that from the side of God but from the side of man (Col 1:24; Php 3:10; 1Pe 2:21), but their place in the Kingdom when it should be set up, must be determined by the Father. Of course, the subjection He here expresses towards the Father, is not that of His divine nature, which was co-equal with the Father, but His human nature. It is as the glorified man at the head of the Kingdom He now speaks (1Co 15:27-28; Php 2:9-11). The indignation of the ten against the two was not because of the latters presumption towards the Lord, but because of the advantage they were seeking over them. The ten, in other words, were as selfish as the two; hence the rebuke and instruction following, for all.

The healing of the two blind men (Mat 20:29-34) recalls the instance of Mat 9:27-31, but it is not the same. Mar 10:46 and Luk 18:35 mention but one man and the common explanation is that there were two miracles of the kind connected with this visit to Jericho, one as Christ entered and the other as He left the city. But some account for this seeming discrepancy in another way. For example, as son of David and heir to the throne, Christ was soon to be presented to Jerusalem, and ere this takes place He has the testimony of two witnesses that He is the Son of David, which was necessary according to the law. This they think, is the reason why two blind men are mentioned exclusively in Matthews Gospel which is the Gospel of the Kingdom.

The entry into Jerusalem (Mat 21:1-11), which took place on the first day of the last week of our Lords earthly life, is His formal offer of Himself to the nation as their King. This was necessary to His formal rejection by the nation, and is established by His fulfillment of Zec 9:9. This allusion to Zechariahs words would mark Him as an impostor or else their true Messiah. The leaders of the nation regard Him in the former light; and even the multitude, though they at first acclaimed Him as the Son of David (Mat 21:9), in their cooler judgment settled on the simpler title of 5:11, and afterwards took up the cry Crucify Him!

This is the second time Jesus cleansed the temple (Mat 21:12-17), the first near the beginning of His ministry (Joh 2:13-16). It becomes a foreshadowing of His second coming to fulfill Mal 3:3, the necessity for which appears in Dan 9:27; Mat 24:15 ff.; 1Th 3:4; 1Th 3:8. How different the scene in Mat 21:14, type of that which shall follow also in that day when He comes again to Israel! The language of the chief priests and scribes (Mat 21:15) accentuates the rejection of Him manifested all along. Psalms 8, which Jesus quotes, is Messianic, and His use of it is a further asserveration of His claim to be that Promised One. Bethany, the home of Martha, Mary and Lazarus, was His abiding place during this week (Mat 21:17).

The barren fig tree (Mat 21:18-22) stands for the nation of Israel. On seeing the leaves of profession, He had a right to expect fruit, but there was nothing on it for Him, though He hungered. Comparing Zec 4:7, a mountain is used in Scripture to represent a large or difficult undertaking, in which sense probably it is here used (Mat 21:21). If Israel at this time was a mountain in the way of the gospel, it could be removed, as it was removed, by faith, and cast into the sea of the nations.

The climax is nearing. As the nation had rejected the Messiah, so now the Messiah rejects the nation in the parables following: the Two Sons (Mat 21:28-32); the Householder (Mat 21:33-46); the Marriage of the Kings Son (Mat 22:1-14). The immediate occasion for them is in Mat 22:23-27 another attack of the leaders. They were incensed at His action in the Temple on the previous day and the words He then spake against them. Behold the divine wisdom with which He now deals with them, silencing them utterly!

The first of these parables is interpreted by our Lord Himself. The second requires no extended comment. God is the householder, Israel the vineyard, the leaders of the nation the husbandmen, the servants the holy prophets, the son Christ Himself. The chief priests and the Pharisees are condemned out of their own mouths (Mat 22:41). The next verse is a quotation from Psalms 118, which is Messianic. Christ as the Stone is revealed in a three-fold way. To Israel He was a stumblingblock and rock of offense, for He came to them not as a monarch but in the form of a servant (Isaiah 8; Isaiah 14-15; Rom 9:32-33; 1Co 1:23; 1Pe 2:8). To the church He is the foundation-stone and head of the corner (1Co 3:11; Eph 2:20-22; 1Pe 2:4-5). To the Gospel world-powers, He is the smiting stone of destruction (Dan 2:3-4). The Kingdom would not be given to that generation which had rejected Christ, but to the faithful remnant in the latter days.

The third parable foreshadows more than the other two, as it brings in the Gentiles ivy. 8-10). Verse 3 applies to the offer of the Kingdom made to Israel up to the time of Christs death and resurrection. Verse 4 perhaps applies to the renewed offer down to the time of its further rejection in the martyrdom of Stephen (Acts 7). Read especially Act 3:19-21. Verse 7 applies to the destruction of Jerusalem by Titus, A.D. 70. Verses 8-10 apply to the preaching of the gospel to the Gentiles beginning with Peter at Acts 10. The man without the wedding garment (Mat 22:11-12) may mean the mere professor in Christendom. Many are called, and make this outward profession, but few are chosen, in the sense that they really accept and put on Christ as their righteousness.

QUESTIONS

1. How did Christ distinguish His foes in connection with the announcement of His death and resurrection?

2. What spirit was evinced by James and John?

3. What dispensational meaning is attachable to the healing of the two blind men?

4. To what was Christs entry into Jerusalem equivalent?

5. What does His cleansing of the Temple foreshadow?

6. Of what is the barren fig tree a type?

7. How would you interpret 21:21?

8. Name the three parables in which our Lord rejects the nation.

9. Name the three ways in which Christ is revealed as the Stone.

10. Apply the parable of the marriage feast dispensationally.

Fuente: James Gray’s Concise Bible Commentary

This is now the third time that Christ had acquainted his disciples very lately with his approaching sufferings, and bloody passion. He did it twice before, chapters 16 and 17, yet now he mentions it again, that they might not be dismayed, and their faith might not be shaken to see him die, who called himself the true Messias and the Son of God.

The first time he told his disciples of his death in general; the second time he declares the means, by treason; now he tells them the manner, by crucifying: that he should be scourged, mocked, spit upon, and crucified: all this he did, to prevent his disciples’ dejection at his sufferings.

Learn thence, that it is highly necessary that the doctrine of the cross be often preached to us; that so being armed with the expectation of sufferings before they come, we may be the less dismayed and disheartened when they come.

Our Lord’s frequent forewarning his disciples of his death and sufferings was to fore-arm them with expectation of his sufferings, and with preparation for their own.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 20:17-19. Jesus took the twelve disciples apart in the way See note on Mar 10:32-34. And said, The Son of man shall be betrayed, &c. This is the sixth time that Jesus foretold his own sufferings; see Joh 2:19; Joh 2:21; Mat 16:21; Mat 17:12; Mat 17:22-23; Luk 17:25; and the fifth time that he foretold his resurrection. And the particular manner in which he signifies how he should suffer; that the Jews should mock him, as if he were a fool; scourge him, as if he were a knave; spit upon him, (Mar 10:34,) to express their abhorrence of him as a blasphemer; and crucify him as a criminal slave, is a remarkable proof of the extraordinary measure of the prophetic spirit which dwelt in him. For, humanly speaking, it was much more probable that he should have been privately assassinated, or stoned, as was before attempted, by some zealous transport of popular fury, than that he should have been thus solemnly condemned, and delivered up to crucifixion; a Roman punishment, with which we do not find that he had ever been threatened. Indeed, when the Jews condemned him for blasphemy, for which the punishment appointed in the law was stoning; and Pilate, at last, gave them a general permission to take him, and judge him according to their own law, (Joh 18:31; and Joh 19:7,) it is wonderful they did not choose to stone him; but all this was done that the Scriptures might be fulfilled. Doddridge.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

CI.

FORETELLING HIS PASSION. REBUKING AMBITION.

(Pera, or Juda, near the Jordan.)

aMATT. XX. 17-28; bMARK X. 32-45; cLUKE XVIII. 31-34.

b32 And they were on the way, going up to Jerusalem [Dean Mansel sees in these words an evidence that Jesus had just crossed the Jordan and was beginning the actual ascent up to Jerusalem. If so, he was in Juda. But such a construction strains the language. Jesus had been going up to Jerusalem ever since he started in Galilee, and he may now have still be in Pera. The parable of the vineyard which [553] closed the preceding section was likely to have been spoken before he crossed the Jordan, for Pera abounded in vineyards]; and Jesus was going before them: and they were amazed; and they that followed were afraid. [When Jesus turned his face toward Jerusalem, his disciples dropped behind and hung back. The outer circle of his disciples knew enough not to be fearful of the consequences, and the inner circle, fully acquainted with the dangers, were amazed that he should dare to go thither. A short while before this they had despaired of his life when he had proposed to go even into Juda ( Joh 11:7-16), and his going at that time had not bettered the situation, but had, on the contrary, greatly increased the enmity and danger ( Joh 11:47-57). Notwithstanding all this, Jesus was now on his way to Jerusalem itself, and was speaking no reassuring word as he formerly had done– Joh 11:9, Joh 11:10.] a17 And as Jesus was going up to Jerusalem, he took bagain cunto him athe twelve disciples apart [He separated them from the throng of pilgrims on the way to the Passover, and from the outer circle of the disciples, for it was not expedient that these should hear what he was about to reveal concerning his death. Such a revelation might have spurred his Galilan friends to resist his arrest, and might have resulted in riot and bloodshed], band began to tell them the things that were to happen unto him, aand on the way he said unto them, 18 Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and bthe ascribes; and they shall condemn him to death, 19 and shall deliver him to the Gentiles to mock, and to scourge, and to crucify: b34 and they shall mock him, and shall spit upon, and shall scourge him, and shall kill him; and three days he shall rise again. {aand the third day he shall be raised up.} cand all the things that are written through the prophets shall be accomplished unto the Son of man. 32 For he shall be delivered up unto the Gentiles, and shall be mocked, and shamefully treated, and spit upon: 33 and they shall scourge and kill him: [554] and the third day he shall rise again. [This was the third and by far the clearest and most circumstantial prophecy concerning his death. For the other two see Mat 26:66) and forced Pilate to confirm the sentence ( Luk 23:24). Since the evangelists honestly record an actual prediction, we may well pause to note how remarkable it is in that it gives seven details as follows: 1. Delivery or betrayal by Judas. 2. Condemnation. 3. Delivery to the Gentiles. 4. Mocking and the manner of it. 5. Scourging. 6. Death by crucifixion. 7. Resurrection on the third day. The announcement of these sufferings was made for the purpose of checking any materialistic hopes which the apostles might entertain as to the glories, honors, and offices of the Messianic reign. That such hopes were present is shown by the ambitious request which immediately follows. Moreover, to prepare them that they might not be crushed either by the announcement or the accomplishment of his death he gives them the clear promise of his resurrection.] 34 And they understood none of these things; and this saying was hid from them, and they perceived not the things that were said. [So fixed and ineradicable was their false conception of the Messianic reign that they could not believe that what Jesus said could be literally true ( Mat 16:22). Only later did the full significance of his saying dawn upon them– Joh_16-14:26.] b35 And there a20 Then came {bcome} near unto him athe mother of the sons of Zebedee with her sons, bJames and John, aworshipping him, [giving him homage as a coming ruler, not worshiping him as a divine being], and asking a certain thing of him. bsaying unto him, Teacher, we would that thou shouldest do for us whatsoever we shall ask of thee. [Zebedee’s wife was named was Salome. See note on 1Ki 2:19, 1Ki 2:20. They asked [555] through their mother, thinking that Jesus would be more likely to favor her than themselves.] a21 And he said unto her, {bthem,} aWhat wouldest thou? bWhat would ye that I should do for you? [Though Jesus knew what they wished, he required them to state it plainly and specifically, that their self-seeking might be clearly exposed and properly rebuked.] aShe saith unto him, Command that these my two sons may sit, one on thy right hand, and on on thy left hand, in thy kingdom. b37 And they said unto him, Grant unto us that we may sit, one on thy right hand, and one on thy left hand, in thy glory. [In the previous section Jesus had spoken about the thrones to be occupied by the apostles. The sons of Zebedee, presuming on their high standing among the apostles, and their near relationship to Jesus, were emboldened to ask for special seats of honor among the promised thrones–the seats to the right and left of the sovereign being next to his in dignity and consideration; thus Josephus represents Saul as seated with Jonathan on his right hand and Abner on his left. The terms “kingdom” and “glory” are here used synonymously. Despite the fact that Jesus was now telling them plainly of his death, these apostles could not rid their minds of the delusion that he was about to ascend the earthly throne of David.] a22 But Jesus answered and said, bunto them, Ye know not what ye ask. Are ye able to drink of the cup that I drink? {athat I am about to drink?} bor to be baptized with the baptism that I am baptized with? [The word “cup” among the Hebrews meant a portion assigned ( Psa 16:5, Psa 23:5), whether of pleasure or of sorrow. But the idea of sorrow usually predominated ( Mat 26:39, Mat 26:42, Rev 14:10, Rev 16:19, Rev 18:6, Psa 75:8, Isa 51:17, Jer 25:15). To be baptized with suffering means to be overwhelmed with it, a metaphorical use of the word arising from the fact that it means an immersion. This metaphorical use of baptism aids us to understand the meaning of that word, for neither sprinkling nor pouring could have suggested the overpowering force which the metaphor implies. Alford distinguishes [556] between cup and baptism, making the former refer to inward spiritual suffering, and the latter to outer persecution and trial.] 39 And they said {asay} unto him, We are able. bAnd Jesus said {asaith} unto them, My {bThe} cup that I drink aindeed ye shall drink: band with the baptism that I am baptized withal shall ye be baptized [They probably thought that Jesus referred to some battle or conflict which would attend the ushering in of the kingdom, and as they were not wanting in physical courage, they were ready enough to pledge themselves to endure it. They spoke with unwarranted self-confidence, but Jesus rebuked them very gently, as he foreknew what suffering they would indeed endure. James was the first apostolic martyr ( Act 12:2), and John’s spirit was sorely troubled with the conflict of error, as his epistles show, and his last days were darkened by the shadow of persecution– Rev 1:9]: 40 but to sit on my right hand or {aand} on my left hand, is not mine to give; bbut it is for them for whom it hath been prepared. aof my Father. [Future rewards are indeed meted out by the hand of Christ ( 2Ti 4:8, Rev 2:10, Rev 2:17, Rev 2:26, Rev 2:28, Rev 3:12, Rev 3:21, et al.), but they are not distributed according to caprice or favoritism, but according to the will of the Father and the rules which he has established. Jesus proceeds to set forth the principles by which places of honor are obtained in his kingdom.] 24 And when the ten heard it, they were {bbegan to be} amoved with indignation concerning the two brethren. bJames and John 42 And {abut} Jesus called them unto him, and said {bsaith} unto them, Ye know that they who are accounted to rule over {athe rulers of} the Gentiles lord it over them, and their great ones exercise authority upon them. 26 Not so shall it be {b43 But it is not so} among you: but whosoever would become great among you, shall be your minister; 44 and whosoever would be first among you, ashall be your servant: bshall be servant of all. [The ten, sharing the same ambition as the two, jealously resented their efforts to take unfair advantage of [557] the Lord’s known affection for them. To restore peace among them, and to correct their false views, he draws the distinction between the worldly greatness to which they aspired, and the spiritual greatness which they ought to have sought. In an earthly kingdom honor and authority measure greatness, but in Christ’s kingdom it is measured by humility and service. Jesus added power to his rebuke by showing them that their spirit was not even Jewish, but altogether heathenish.] 45 For {a28 even as} bthe Son of man also came not to be ministered unto, but to minister, and to give his life a ransom for many. [He enforces this lesson by his own example in that he came to serve men and not to have them serve him. Jesus could ever refer to himself as the best example of the virtues which he taught. Since honor consists in being like the King, the highest honor consists in being most like him. The closing words state the vicarious nature of Christ’s suffering as plainly as language can express it. The ransom is offered for all ( 1Ti 2:6), and will be efficacious for as many as accept it. The words are nearly a reproduction of the words of Isaiah– Isa 53:12.]

[FFG 553-558]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

JESUS FORETELLS HIS DEATH AND RESURRECTION

Mat 20:17-19; Luk 18:31-34; Mar 1:32-34. And they were on the road going up to Jerusalem, and Jesus was leading them, and they continued to be excited, and following, they were afraid. Our Lord is still over in Perea, east of the Jordan, walking along toward Jerusalem, accompanied by the vast multitudes. The disciples know that if He goes back to Jerusalem, something decisive will take place, as only a dozen days previously He had fled away from there for His life. As the Passover is now at hand, and the metropolis will be thronged with the people of Israel, not only from Judea and Galilee, but from their dispersions in all heathen lands, they know that His enemies are determined to do everything they can against Him. As it is said here that they were much excited and afraid, doubtless they were apprehensive that the thousands from Galilee, where He had spent by far the greater part of His ministerial life, would be at the Passover, and as His enemies were so hostile against Him, in all probability a bloody civil war would break out, in which they were all likely to lose their lives. Meanwhile the hopeful side of the matter was, that He would be crowned King there in Jerusalem, in the presence of the vast multitudes from all parts of the earth, who might fall in line and propagate His kingdom, and permanently establish Him on the throne of David.

And again taking the twelve, He began to speak to them the things which were about to happen to Him, Behold, we go up to Jerusalem, and the Son of man shall be delivered to the chief priests and scribes, and they will condemn Him to death, and will deliver Him to the Gentiles, and they will mock Him, and will scourge Him, and spit upon Him, and will kill Him; and on the third day He will rise. Luke says: And they understood nothing of these things; and this word was hidden from them, and they knew not the things spoken. This is the third time our Savior has told them plainly that He is going to be arrested, arraigned, condemned, scourged, crucified, and will rise the third day. Now you see that Luke here says that they understood none of those things, and we see in the subsequent history that they were utterly ignorant of His impending fate till it took place. Now why did Jesus tell them three times, and the Holy Spirit withhold it from them? N. B. The Holy Spirit is not only the Author of the Word, but the Revelator of that Word to every person who ever understands it. It was really important that Jesus should tell them all about it, as He did three times, distinctly, by way of emphasis. The importance of this revelation is seen in the fact that it was a most important item in the prophetical curriculum, which constitutes the basis of Christian faith in all ages.

Therefore it must be revealed. Now why must it be withheld from them till after His resurrection? Do you not know that if they had understood it, they would have mustered the countless hosts to whom He had preached during the three years of His ministry and have prepared for war, in order to defend their beloved Leader and preserve His life? Thus a terrible civil war would have broken out in Jerusalem while the city was thronged with the myriads from all parts of the earth attending the Passover, and a grand army would have rallied to prevent them from killing Him, thus defeating the great end for which He came into the world; i.e., to suffer and die to redeem the lost millions of Adams fallen race. Hence you see the pertinency on the part of the Divine administration, that the Holy Spirit should withhold these tragic, sublime, and wonderful events appertaining to their Master, so that they should not understand them till after they had all transpired. The same fact is true in all ages, despite all the efforts of human learning to fathom and comprehend the Bible. While these are not to be depreciated, it is an incontestable fact that we only know the Word as it is revealed to us by the Holy Ghost. After the Constantinian apostasy, during the Dark Ages, when the Church was monopolized by Romanism, and retrogressed into semi-paganism, every great, cardinal, spiritual truth having evanesced, and the Holy Spirit apparently retreating away and leaving her in the dismal midnight of ignorance and superstition, even collapsing so egregiously into human infatuation and folly as to become a secret society, like Freemasonry, her mystic rites only known to her muttering priests, and locked up in a dead language, incomprehensible by the laity, amid this dismal night of ignorance, superstition, and idolatry, she remained a thousand years, till the light again broke in, God raising up Wyclif, a Roman Catholic priest, justly denominated the Morning Star of the Reformation; followed by John Huss, of Bohemia, whom the Roman Catholics burned, and threw his ashes into the Rhine, on whose waters they floated down, impinging on many lands, germinating quite a crop of martyrs, who sprang up spontaneously, like mushrooms in the night; and like the armed men who sprang up from the dragons teeth which Cadmus sowed in Greece, so a magnificent crop of martyrs were soon testifying amid the flaming fagots in different European countries; finally, Luther comes to the front, the hero of the Reformation, the multitudes falling in line, getting their eyes open to the glorious truth of justification by the free grace of God in Christ, received and appropriated by faith alone, independently of Church rites, priestly manipulations, and clerical absolutions, presenting a rank and file too formidable for the papistical power to overawe by thundering anathemas, bulls of excommunication, or the fires of Inquisition. We may here observe that during this long period of a thousand years, while the dismal Pagan night darkened the escutcheon of the historic Church, ignorance, superstition, priestcraft, prelacy, and popery, with their human institutions, autocracy, and tyranny having supplanted, and, to all human observation, obliterated every vestige of experimental godliness from the historic Church, yet God had a people in the world who knew Him experimentally, and walked with Him in the beauty of holiness, despite the terrible persecutions waged against them by the Catholic Church, A. D. 251. The Novatians, the holiness people of their day and time, withdrew from the Catholic Church on account of her corruptions. The same people in later centuries were denominated the Waldenses and Albigenses, and despite all efforts to exterminate them in blood, survived several centuries; and finally the movement received a new impetus under the leadership of the Moravians, who were instrumental in the sanctification of John Wesley, who, in the providence of God, became exceedingly prominent in the great holiness movement of his day. While Luther was evidently a sanctified man, yet he never gave the doctrine or the experience any especial attention, having all he could possibly do to rescue the primary truths of justification, regeneration, and adoption from the black grip of Satanic oblivion, long fastened on them by the tyrannical intrigues of Romanism. I am satisfied that God had His way with Luther and his compeers, using them, pursuant to His own will and purpose, in the restoration of these grand fundamental doctrines of experimental salvation. As Wycli was the morning star and Luther the rising sun of the great justification revival, in a similar manner George Fox, the founder of Quakerism; John Bunyan, the Baptist; and John Knox, the Presbyterian, were the morning stars of the great sanctification revival, whose sun arose with Wesley and his compeers. As the great doctrine of entire sanctification, so prominent in the apostolic age, had gone into eclipse with oncoming Romanism, and had slumbered in oblivion more than a thousand years, God raised up these mighty men to rescue from oblivion, formulate, and elucidate the profound and majestic-truth of Christian perfection. These heroic saints of bygone ages have faithfully and courageously done their work, and are now resting in glory. While experience is substantially identical in all ages, not so with exegesis. The Bible is our text-book, and the Holy Ghost our Teacher; but some of us are very slow scholars. The Holy Ghost is leading us on, and teaching us as we are able to receive it. Wesley and his coadjutors profited by the work of Luther, as Wesley was actually converted while listening to the reading of Luthers preface to the Pauline Epistles; but the labor of their lives was not on justification, but Christian perfection.

Our holiness brethren who would confine our investigations and elucidations to sanctification, make a great mistake. The Holy Spirit is still opening the Scriptures, and revealing them more and more, to the saints of God. If we should stop with sanctification, we would make no progress beyond our predecessors, whereas the school of Christ is the most progressive institution in all the world. The notable fact that the Holy Spirit is so wonderful opening the Scriptures revelatory of the Lords second coming, is to me an auspicious omen that the time is at hand. We are now living in the last century of the worlds six thousand years, the millennium being the seventh thousand. As the popular chronology is believed by the ablest critics to be too long, many authorities expiring the six thousand years already, we have many reasons to open our eyes to the incoming light shed by the blessed Holy Spirit on those numerous Scriptures revealing the return of Jesus to this world. During the last year I have traveled twenty thousand miles in America, Europe, Asia, and Africa. In all lands, and upon all seas, I met the Lords dear people, looking out for His coming, and believing Him to be very nigh. The Holy Spirit is wonderfully lighting up the Scriptures on the coming of the Lord, Divine healing, and womans ministry. We so much need the ministry of the sisterhood to help us carry the gospel to the ends of the earth, and expedite the return of our glorious King. It is very pertinent that we should all sit, meek and lowly, at the feet of Jesus, perfectly appreciative and acquiescent in the teaching of the Holy Ghost. If we refuse to move forward responsive to His leadership, we will certainly grieve Him.

Why did He not reveal the great doctrine of sanctification to Luther? Because he and his generation had enough to do to teach and establish justification. Why did He not lead out Wesley to elaborate the coming of the Lord? Because he had all he could do, in his long, laborious, and useful life, to expound and establish the great doctrine of entire sanctification. Now, with the full benefit of the proficiency achieved by our predecessors, shall we make no decisive process in the school of Christ? Shall we stand still, or go round like the blind horse in the treadmill? Gods commandment to Israel is, Go forward. This will be true indefinitely in the department of Biblical exegesis, which, like God its Author, is absolutely illimitable. We will not only learn during this life, but on through all eternity, and more rapidly after we get to heaven than ever before. God forbid that we should command Israel to stand still when He says, Go forward!

Fuente: William Godbey’s Commentary on the New Testament

Mat 20:17-19. Third Prediction of the Passion (Mar 10:32-34*, Luk 18:31-34).Mt. omits the description of the pilgrims; he turns Mk.s kill into crucify, and after three days into on the third day (cf. Mat 16:21*, Mat 17:23).

Fuente: Peake’s Commentary on the Bible

20:17 {2} And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,

(2) Christ goes to the cross necessarily, and yet willingly.

Fuente: Geneva Bible Notes

4. Instruction about Jesus’ passion 20:17-19 (cf. Mar 10:32-34; Luk 18:31-34)

There is a theological connection between this section and the former one. The death of Jesus provided the basis for God’s gracious dealings with believers in His Son. This connection is clear to Matthew’s readers because Matthew selected his material as he did, but the disciples probably did not see it when Jesus revealed it.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Matthew’s reference to Jesus going up to Jerusalem reminds the reader of the climax toward which the conflict between the religious leaders and Jesus was heading. Of course, Jerusalem was up topographically from most places in Israel, but the idea of going up there was metaphorical as well since Jerusalem was the center of national life. The rejection of Messiah is, of course, one of the main themes in Matthew’s Gospel. The writer did not say that Jesus had begun moving toward Jerusalem, only that He prepared His disciples further for that next important step.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 16

To Jerusalem – Mat 20:17-34 – Mat 21:1-17

I-THE GOING UP. {Mat 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 Masters 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 (Mat 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 Zebedees 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. Marks 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, {Mat 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 Lords 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 (Mat 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 worlds 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 Gods 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, {Luk 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 Saviours 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 noblemans son at Capernaum; {Joh 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. {Mat 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 Saviours 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 Deu 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., Joh 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 asss 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 Saviours 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”. {Luk 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 (Mat 21:2); He has power over men without a soldier (Mat 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. {Luk 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; {Psa 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.” {Luk 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 Fathers 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 kings 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 (Mat 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?

Fuente: Expositors Bible Commentary