Matthew 20

Matthew 20:1

AND THEIR PAY V. 1-16

1. “For the kingdom of heaven is like,” (homoia gar estin he basileia ton ouranon) “Because the kingdom of heaven,” the church, referred to Matthew 19:23 and those of her who are referred to as last, Matthew 19:30. “is (exists) as, like, or similar to;” The idea is that all who are called, chosen, and sent into the master’s field, vineyard, to labor will be paid fairly.
2. “Unto a man that is an householder,” (anthropote) “To be compared with an housemaster,” one who had an house or household to care for, provide for, oversee. The “kingdom of heaven,” which Matthew uses to refer to the church, is often referred to also as the house of God or of Jesus, 2 Timothy 3:15; Hebrews 3:1-6.
3. “Which went out early in the morning,” (hostis ekselthen hama proi) “Who went out, of his own accord, early in the morning.” This housemaster was Jesus, who had an house, as Moses did, Mark 13:34-35; Hebrews 3:1-6; 1 Timothy 3:15.
4. “To hire labourers into his vineyard.” (misthosasthai ergatas eis ton ampelona autou) “To hire workmen into his vineyard,” to Iabor for the day; He asked none to labor for Him, without fair remuneration or fair pay, Matthew 4:18-21; John 4:36-38; 1 Corinthians 3:8.

Matthew 20:2

1. “And when he had agreed with the labourers,” (sunphomesas de meta ton ergaton) “Then he and the workmen agreed,” came to an agreement, entered a contractual agreement. Israel was God’s vineyard in the Old Testament, under Moses’ Law, Isaiah 57:1-21; and the church “kingdom of heaven” is His New Covenant vineyard which Jesus called out and chose, John 15:16; John 15:27.
2. “For a penny a day,” (ek denariou ten hemeran) “To work out in the vineyard for a denarious (or penny) for the day,” a satisfactory compensation for the labor of the day, the Roman penny.
3. “He sent them into his vineyard.” (apesteilen autous eis ton ampelona autou) “Then he sent them into his vineyard,” with instructions what they were to do. He commissioned, mandated, or laid out, the work which they agreed to do. That Jesus was the housemaster, and the “kingdom of heaven” the church Jesus established was His new vineyard, is also set forth Matthew 21:28-46. These passages certify that Christ, upon being rejected by the Jews, was directed of His Father to call out, plant the New Covenant church vineyard, John 15:1-5; John 15:16; John 15:27; Matthew 28:18-20.

Matthew 20:3

1. “And he went out about the third hour,” (kai ekselthon peri triten horan) “And around or about the third hour of the day,” about nine o’clock in the morning. The Jewish day was reckoned from sunrise to sunset, from the first Through the twelfth hour, according to the season of the year, John 11:9.
2. “And saw others standing about idle in the Marketplace.” (eiden allous hestotas en te agorous) “He saw and perceived others just standing around, idle in the Market place,” where idlers meandered about, Luke 14:21. Because Israel neither received Jesus nor brought forth fruit, God took her commission away, Matthew 21:43; and gave it to the church, Acts 15:14; Matthew 28:18-20.

Matthew 20:4

1. “And said unto them;” (kai ekeinois eipen) “And he said to those,” those He called, as He did His disciples who, though they were busy men in the Marketplace, were idle there in spiritual things, as Peter, James, Andrew, Joh, Matthew, etc.
2. “Go ye also into the vineyard,” (hupagete kai humeis eis ton ampeloma) “You all also go into the vineyard;” John 15:1-27 referred to as the vine and branches chapter of the New Testament. To His band of obediently following disciples Jesus explained that He and they constituted His vineyard, John 15:1-5, and that He had chosen them, from the beginning of His ministry to do His work, John 15:16; John 15:26-27.
3. “And whatsoever is right, I will give you.” (kai ho ean e dikaion doso humin) “And whatever is just or justified (by what you do) I will give you,” for your work, whatever is equitable for work you do, and the time you labor, I wilI dole it out to you, at the end of the day. There was no bargaining on the amount of pay here; just a pledge that it would be fair wage.
4. “And they went their way.” (hoi de apelthon) “Then they went their way,” on their own accord, to do the work they had promised to do, and were hired to do; God pays His workmen fair compensation, whatever is right, after the day of life is done, or at the time of rewarding, when the fruits of his labors are all in, 1 Corinthians 3:8; 1 Corinthians 3:14; Daniel 12:3; Revelation 14:13; Revelation 22:12.

Matthew 20:5

1. “Again he went out,” (palin (de) ekselthon) “Then he went out again,” of His own accord, needing workmen; The vineyard of the Lord is continually in need of workmen, for which His people are to pray, and themselves obey, Luke 10:2; John 4:35-39.
2. “About the sixth and ninth hour,” (peri hekten kai enaten horan) “Around the sixth and ninth hour,” of the day, around noon, then again about mid-afternoon; The housemaster is continually concerned about the need of workmen in His vineyard, Mark 13:34-37.
3. “And did likewise.” (epoiesen hosautos) “And he did similarly,” to those, as He did the ones who went to work about mid-morning, without a specifically agreed amount of pay. The sower, and reaper who serve, shall rejoice together at harvest time, John 4:36-38.

Matthew 20:6

1. “And about the eleventh hour he went out,” (peri de ten hendekaten ekselthon) “Then around the eleventh hour upon going out,” yet looking for vineyard workers, when the day was almost gone. Men must work while it is day, “the night cometh when no man can work,” John 9:4; John 11:9-10.
2. “And found others standing about idle,” (heuren allous hestotas) “He found others standing about idle,” when the day was almost gone. How many spend almost a whole life in idle wandering, and idle talk, for which they must give account to God, for a wasted life, Matthew 12:36.
3. “And saith unto them,” (kai legei autois) “And he chided them directly,” for their idleness, their wasting lives, as a vineyard harvest was wasting, night was coming on, as sinners and even backsliders often do, 2 Corinthians 6:2; Hebrews 4:7.
4. “Why stand ye here all the day idle?” (ti hode hestekate holen ten. hemeran argoi) “Why are you all standing around idle or just loitering all day?” For an “idle mind is the devil’s workshop,” physically, emotionally, and spiritually. Who knows the storms that gather in idle minds, and the evil deeds men are incited by evil spirits to do? When vineyards must be gathered, or while fields reaped, none knows the danger and loss at hand by sudden torrents or rain, calamities or wind and hail. The good housemaster cares for both His household and His vineyard. Proverbs 19:15 declares that “the idle soul shall suffer.” In idleness there is danger.

Matthew 20:7

1. “They say unto him, because no man hath hired us,” (legousin auto hoti oudeis hemas emisthosato) “They replied to him, because no one hired us.” They were not idle for an excuse. None called of the Lord can honestly excuse himself from salvation or service, Matthew 11:28-29; Romans 2:1-2; Ephesians 2:10.
2. “He saith unto them, Go ye also into the vineyard;” (legei autois hupagete kai humeis eis ton ampelonta) “He said to them, you all also go into the vineyard,” for there was and is work to do, Luke 10:1-2; Luke 14:23.
3. “And whatsoever is right, that shall ye receive.” (omitted from older manuscripts) They could reasonably expect but little in pay so late in the day. Yet the housemaster of the vineyard needed them, even in this late hour of the day, Ecclesiastes 11:6; 1 Corinthians 3:8.

Matthew 20:8

1. “So when even was come,” (opsias de genomenes) “Then when evening had come,” after six o’clock p.m., the time to pay the laborers, Deuteronomy 24:12-13; John 9:4. It was the time of reckoning between masters and laborers, Deuteronomy 24:14-15.
2. “The lord of the vineyard saith unto his steward,” (legei ho kurios tou ampelonos to epitropo autou) “The master of the vineyard said to his steward,” the one in charge of the workmen, overseeing and keeping a record of what they had done, then paying them. He represents Jesus Christ Himself, who is “as a Son over His own house,” Hebrews 3:6; 1 Timothy 3:15.
3. “Call the labourers, and give them their hire,” (kaleson tous ergatas kai apodos ton misthon) “You call the workmen and pay (dole out) the wages,” the pay for the work of the day that you promised them; For all things have been delivered to the Son by the Father, Matthew 11:27; John 3:35; John 5:27.
4. “Beginning from the last unto the first.” (arksamenos apo ton eschaton heos ton proton) “Beginning from the last ones until the first ones,” for the “last shall be first,” in rank or priority. The last hired were to be paid off first. In like manner Jesus will reward His own at His coming, the last (the church, the bride) shall be first, and the first (Israel) shall be last, in receiving her reward, Revelation 19:5-9; Revelation 22:12; Acts 1:10-11.

Matthew 20:9

1. “And when they came that were hired about the eleventh hour,” (kai elthontes oi peri ten endekaten horan) “Then those who had come around the eleventh hour,” near the end of the twelve hour work day, John 11:9-10; John 9:4; Romans 13:11-14.
2. “They received every man a penny.” (elabon ana denarion) “Each received a denarius,” or a Roman penny for his pay. Note this, none was paid less than he was promised. And there is no hint that any thought he was paid too much; Each received at least what the housemaster had promised, 1 Corinthians 3:14; 1 Corinthians 9:24; 2 Timothy 4:7-8. The wisdom of the housemaster is best, must prevail in God’s structure or order of society, as well as in spiritual matters.

Matthew 20:10

1. “But when the first came,” (kai elthontes hoi protoi) “And when the first ones came,” the first ones who had entered an early morning contractual agreement for a penny a day, Matthew 20:2.
2. “They supposed that they should have received more,” (enomison hoti pleion lempsontai) “They just supposed, theorized, hypothecated, or fixed in their minds, that they would receive more,” more than they contracted to work for, and more than those who came into the vineyard at the eleventh hour. This was a mercenary spirit that first crept out in Peter’s inquiry, Matthew 19:27. This story was designed to put it down. They had no claim for more, and no right to expect it.
3. “And they likewise received every man a penny.” (kai elabon to ana denarion kai autoi) “And they themselves also received a denarius or a Roman penny each,” just the wage they had agreed to receive for their day of labor, Matthew 20:2. They received no more or no less than they had bargained or contracted for, for the day.

Matthew 20:11

1. “And when they had received it,” (labontes de) “Then when they had received it,” had been paid off ,according to their early morning contract, bargain, or agreement, Matthew 20:2.
2. “They murmured against,” (egonguzon kato) “They grumbled, mumbled, murmured, or found fault against,” It was because of envy or jealousy of what the workers who came later in the day were paid, and not because they were themselves defrauded, cheated, or mistreated, that they complained, Romans 14:10.
3. “The goodman of the house,” (tou oikodespotou legontes) “The housemaster, repeatedly saying,” or faultfinding him, Matthew 20:1. Murmuring is evidence of weakness in the character of the murmurer, and is always hurtful to the influence of the complainer, more than to the object of the complaint, John 6:43; 1 Corinthians 10:10; Philippians 2:14 reads, “do all things without murmurings.”

Matthew 20:12

1. “Saying, These last have wrought but one hour,” (legontes houtoi hoi eschatois mian horan epoiesan) “Repeatedly complaining, these last ones (just) labored one hour,” as if the housemaster who hired them did not know it.
2. “And thou hast made them equal unto us,” (kai isous autous hemin epoiesas) “And you made them equal to us,” Luke 17:7-10; 1 Corinthians 9:16-17.
3. “Which have borne the burden and heat of the day.” (tois bastasasi to baros tes hemeras kai ton kausion) “Who have bourne the heat and burden of the day,” of both air and sun, or who have worked all day. Our Lord taught that men should seek to be content with what they have, and in whatever state they may be, so long as they are in His will, Philippians 4:11; 1 Timothy 6:8; Hebrews 13:5; 1 Timothy 6:5. When one vows a vow, or makes a contractual pledge, he is a fool to break it, and should not complain about his own commitment, Ecclesiastes 5:4-6.

Matthew 20:13

1. “But he answered one of them, and said,” (ho de apokritheis heni auton eipen) “Then answering one of them, he said,” to the particular complainer, perhaps the first who complained, and who spoke for the rest.

2. “Friend, I do thee no wrong:” (hetaire ouk adiko se) “Comrade, or dear friend, I do not injure you” Jesus spoke courteously, though He might have been justified to have spoken angrily. For “a soft answer turneth away wrath,” Proverbs 15:1. Jesus did not dignify the grumbling of the mass, but clarified the matter directly with their spokesman.

3. “Didst not thou agree with me for a penny?” (ouchi denariou sunephonesas moi) “Did you not agree with me (before hand) for a denarius or Roman penny?” good friend? Is it not you who are in error, in whining about your own contract, post facto?

Matthew 20:14

1. “Take that thine is, and go thy way:” (aron to son ai hupage) “Take that which is yours and go,” live up to your agreement, as I have mine. It appears that the particular complaining demonstrator was refusing to accept his pay, was handing it back.
2. “I will give unto the last,” (thelo de touto to eschato doupoi) “Still I strongly wish to give to this last man,” the one who came last; Emphatically this was spoken as one speaks who runs his own business, manages his own affairs.
3. “Even as unto thee,” (hos kai soi) “As I also (gave) to you,” or paid to you what the contractual agreement was. None knows the possible pressure of debts this housemaster had to pay, that were being pressed on the householder to pay, or of the possible danger of rain and hail destruction of the whole vineyard crop, later in the day, or how much food those who contracted in the morning may have consumed from the master that day. The point is, he kept his end of the bargain, Ecclesiastes 5:4.

Matthew 20:15

1. “Is it not lawful for me to do what I will with mine own?” (ouk eksestin moi ho thelo poiesai en tois hemois) “Is it not lawful for me to do as I please in (distributing) my things? In hiring (by financial cost) for the care of my vineyard, Exodus 33:19; Romans 9:20-21.
2. “Is thine eye evil,” (e ho ophthalmos sou poneros estin) “Or is (not) your eye wicked,” I gave mine, not thine. Are you not just envious, resentful of their prosperity?
3. “Because I am good?” (hoti ego agathos eimi) “Because I am good?” in giving charitable pay to some in need, as Jesus who “went about doing good,” Romans 2:10.

Matthew 20:16

1. “So the last shall be first,” (houtos estonai hoi eschatoi proroi) “Thus the last ones will be first,” they, the church, in receiving their rewards, they who were “called from among the Gentiles as a people for His name’s sake,” Acts 15:14.
2. “And the first last:” (kai hoi protoi eschatoi) “And the first ones shall be last,” in rank or order, in receiving their rewards, even in the millennial era, after the marriage of the Lamb and reward of the saints for the millennial era positions of honor and service, in ruling with Christ on earth.
3. “For many be called, but few chosen.” (omitted in older manuscripts.) But Matthew 22:14 includes it. The many or masses are called to salvation and service, but the few who had been saved, baptized, and obeyed His call to follow Him as “fishers of men,” the “light of the world,” the “salt of the earth,” and’ the “kingdom of heaven,” the church, to whom He had given the keys, “administrative authority,” or mandate of His New Covenant work, were chosen Matthew 16:19; John 15:16; John 15:27.

Matthew 20:17

JESUS AGAIN TELLS OF HIS COMING DEATH AND V. 17-19

1. “And Jesus going up to Jerusalem,” (mellon de anabainein lesous eis lerousaluma) “Then Jesus being about to go up into Jerusalem,” from Perea. As the passover was near; This was also His last journey to the Jerusalem area, Mark 10:32.
2. “Took the twelve disciples apart,” (parelaben tous dodeka matheetas kat’ idian) “He took the twelve (aside) privately,” from the other disciples who followed Him, Matthew 19:25; Matthew 19:27; Mark 10:32.
3. “In the way, and said unto them,” (kai en te hodo eipen autois) “And in the way (up to Jerusalem) he said to them,” Luke 18:31. What He had to say, was much to their astonishment and fear, Mark 10:32.

Matthew 20:18

1. “Behold, we go up to Jerusalem;” (idou anabainomen eis lerosoluma) “Pay attention closely, we are going up into Jerusalem;” They had apparently left Perea on the East, crossed the Jordan river, and were approaching the ascent of the hills into Jerusalem.
2. “And the Son of man shall be betrayed,” (kai ho huios tou anthropou paradothesetai) “And the Son of man will be given over or betrayed,” Matthew 16:21; Matthew 26:47-52.
3. “Unto the chief priests and unto the scribes,” (tois archiereusin kai grammateusin) “To the administrative priests and scribes,” or chief priests and archives custodians. They had already connived and entered into collusion to put Jesus to death, John 11:47-57. This is the most devious and wicked plot ever concocted.
4. “And they shall condemn him to death,” (kai katakrinousin auton eis thanaton) “And they will condemn him to death,” judge Him worthy of, and to be put to death, a thing He had already related in preparing the disciples for acceptance of the event, Matthew 16:21; Matthew 17:12.

Matthew 20:19

1. “And shall deliver him to the Gentiles to mock,” (kai paradosousin uton tois ethnesin eis to emaiksai) “And they will deliver him over to the Gentiles (Roman soldiers) to mock,” make fun of, or deride, Matthew 27:27-31; John 18:35. Pilate was a Gentile Governor with Roman soldiers in his command, to whom he delivered Jesus for mocking, Luke 23:11.
2. “And to scourge, and to crucify him:” (kai mastigosai kai staurosai) “Even to scourge (whip) and to crucify,” John 19:1-3; John 19:16-18; Matthew 27:26. The Jews did not have the legal right to inflict capital punishment, but they incited, and in essence “killed Him,” 1 Thessalonians 2:14-15. Crucifixion was an accursed heathen punishment, not a Jewish one, Galatians 3:13.
3. “And the third day he shall rise again.” (kai te trite hemera egerthesetai) “And on the third day he will be raised,” from the grave, by the Spirit of God, Romans 8:11. This matter of the resurrection is the silver lining to the dark cloud, Matthew 26:32; Matthew 28:5-6; Mark 10:34. Note, however, that the Jews condemned Him and the Gentiles scourged and crucified Him.

Matthew 20:20

JAMES, JOHN, AND THEIR MOTHER MAKE AN REQUEST OF JESUS V. 20-28

1. “Then came to him,” (tote proselthen auto) “Then (at that time) there approached him,” Mark 10:35. How soon children forget news of death and turn to their own covetous, selfish interests.
2. “The mother of Zebedee’s children with her sons,” (he meter ton huion zebedaiou meta ton huion autes) “The mother of the heirs of Zebedee with her sons;” Her name was Salome, Mark 15:40; Matthew 27:56. Their names were James and Joh, two of the twelve.
3. “Worshipping him, and desiring a certain thing of him.” (proskunousa kai aitousa ti ap’ autou) “Doing obeisance, or acting worshipfully, and asking something (special) from him,” not telling at first what it was she desired preeminently for her sons. Let it be observed that a mother’s love and ambition for her children are not always in the will of the Lord, Ephesians 5:17; James 4:15.

Matthew 20:21

1. “And he said unto her, What wilt thou?” (ho de eipen aute ti theleis) “Then (for the record) he said to her, What do you wish so earnestly?” as if He did not know.
2. “She saith unto him, Grant,” (legei auto eipe) “She replied to him, you say,” just tell me, or state to me; let or permit it to come to pass.
3. “That these my two sons may sit,” (hina kathisosin houtoi hoi duo huioi mou) “in order that these two sons of mine may sit,” James and Joh, Mark 10:35-37.
4. “The one on thy right hand,” (eis ek deksion) “One out on, to the right,” right side of you, in the chief office of state, of which you spoke, Matthew 19:28-30; Luke 22:28-30.
5. “And the other on the left, in thy kingdom.” (kai eis eks euonimon sou en te basileian sou) “And one out on the left of you in your kingdom,” when the earthly kingdom era of you comes, or begins. This refers to the coming millennial kingdom age, when Jesus will sit on His father David’s throne, to rule over the house of Jacob, Luke 1:32-33; Isaiah 9:6-7; Revelation 5:9-10.

Matthew 20:22

1. “But Jesus answered and said,” (apokritheis de ho lesous eipen) “Then Jesus responding said,” very plainly and directly to her, and to James and Joh who joined her, appealing her request, Mark 10:35-37.
2. “Ye know not what ye ask.” (ouk oidate ti aitesthe) “You all do not perceive or realize what you are asking,” for Joh and James had collaborated together in getting their mother to make the special and foolish request.
3. “Are ye able to drink of the cup that I shall drink of,” (dunasthe pein to poterion ho ego mello pinein) “Are you all able to drink and keep on drinking the cup which I am about to drink?” Mark 10:38. The cup was an emblem of both good and evil in Hebrew writings, Psalms 11:6; Psalms 23:5; Psalms 75:8. To drink of that cup meant to share in His sufferings, John 15:20.
4. “And to be baptized with the baptism that I am baptized with?” (omitted from the older manuscripts) “This baptism or submersion refers to the overwhelming sorrow and grief He endured, Matthew 26:37-38; Matthew 26:42.
5. “They say unto him, we are able.” (legousin auto dunametha) “They replied to him, we are able,” to endure the suffering, to share the glory of reigning, that you told us about, in the way, Matthew 19:28; Mark 10:39.

Matthew 20:23

1. “And he saith unto them, Ye shall drink indeed of my cup,” (legei autois to men poterion mou piesthe to) “He replied to them, you all will certainly drink of my cup,” of my “appointed portion,” of shame and sorrow and suffering, as described Psalms 75:8.
2. “And be baptized with the baptism that I am baptized with:” (omitted in older ms.) Mark 10:39 does describe this event, certifying that both James and Joh would one day be submerged in suffering and death for his name’s sake, Acts 12:2; Revelation 1:9; Luke 12:50.
3. “But to sit on my right hand, and on my left,” (de kathisai ek deksion mou kai eks euonimon) “Yet to be seated out on the right of me and out to my left,” as you all have requested, Matthew 20:21; Mark 10:35-37.
4. “Is not mine to give,” (ouk estin emon touto dounai) “This kind of thing is not mine to give,” to dole out in that age to come, Mark 10:40.
5. “But it shall be given to them for whom it i prepared of my Father.” (all’ ois hetoimastai hupo to patros mou) “But it will be given to whom it has been prepared by my Father,” Mark 10:40; 1 Corinthians 2:9; 2 Timothy 2:12.

Matthew 20:24

1. “And when the ten heard it,” (kai alkousantes hoi deka) “And the ten (other ten of the twelve) when the heard what had happened,” about the ambitious and covetous request of James, Joh, and their mother, Matthew 20:21; Mark 10:34-37.
2. “They were moved with indignation,” (eganaktesa) “Were incensed,” emotionally disturbed, enraged wit envy and jealousy, Luke 22:23-27; Mark 9:33-34.
3. “Against the two brethren.” (peri ton duo adelpho “Concerning the two brothers,” what they had gotten their mother to try to get Jesus to do as a special favor( for them, and their joining her in the appeal as well as recounted by Mr. Let it be noted that none of the twelve apostles was above or free from carnal ambition, envy, or jealousy, 1 John 1:8. This is why the ten were provoked by the presumptuous request of James an Joh and Salome, wife of Zebedee.

Matthew 20:25

1. “But Jesus called them unto him, and said,” (ho d lesous proskalesamenos autois eipen) “Then Jesus upon calling them up close to him said,” directly an informatively to them, regarding their ambition an humility in service, Through His church in this age.
2. “Ye know that the princes of the Gentiles,” (oidat hote hoi archontes ton esthon) “You all perceive, or know well, that the rulers of the heathen nations,” Mark 10:42.
3. “Exercise dominion over them,” (katakurieuousin auton) “They lord it over them,” over the people, according to the practice of secular, civil, and political powers.
4. “And they that are great,” (kai hoi megaloi) “And the great ones,” the monarchs, in administrative positions of this kind of civil, secular, and political powers and advantage.
5. “Exercise authority upon them.” (kateksousiazousin auton) “They have, hold, or possess jurisdiction over them,” their whole lives and possessions, as despots or as despotic rulers over them.

Matthew 20:26

1. “But it shall not be so among you:” (ouch houtoa estin en humin) “It is not thus (this way) among you all.” not to be after the heathen, domineering lordship manner among you all, in the church, in the New Covenant labors, in spiritual matters, Matthew 23:8-10; 1 Peter 5:3.
2. “But whosoever will be great among you,” (all’ hos ean thele en humin megas genesthai) “But, in contrast, whoever strongly wishes to become or to exist as a great one among you all,” an exalted one, Luke 14:16.
3. “Let him be your minister.” (estai humon diakonos) “He will be your common servant,” your minister in common things, Mark 10:43, even as Paul “became all things to all men that he might by all means save some,” 1 Corinthians 9:19-22; Philippians 2:3; Luke 22:25-26; 2 Corinthians 11:5.

Matthew 20:27

1. “And whosoever will be chief among you,” (kai hos an thele en humin einai protos) “And whoever earnestly wishes to be first (in order or rank of honor) among you all,” who has a carnal ambition or disposition toward a pinnacle, or lime-light position, 1 Peter 5:6.
2. “Let him be your servant:” (estai humon doulos) “He shall be a slave-like, free servant,” of all of you, Matthew 23:11-12; Mark 10:44; John 15:20.

Matthew 20:28

1. “Even as the Son of man came not to be ministered unto,” (hosper ho huios tou anthropou ouk elthen diskonethenai) “Just as the Son of man or Lord of all, came not to be served,” or waited on like a celebrity or dignitary, 2 Corinthians 8:9; Philippians 2:7-8. For He left heaven and her angelic hosts of servants, for earth’s lime-light of farcical prestige and momentary applause.
2. “But to minister,” (alla diakenesai) “But he came to serve,” as a deacon, in common things, in an uncommon way, that men might recognize Him as their redeeming messiah, Luke 19:10; John 3:17.
3. “And to give his life a ransom for many.” (kai dounai ten psuchen autou lutron anti pollon) “And to give his soul (whole life) a ransom instead of, or on behalf of many,” the multitudes, to give His redeeming life, not just His “zoe” physical life, as a ransom-gift for the masses, or the masses or multitude, as for the life of a slave, a captive, or one condemned to death, Exodus 21:30; Leviticus 25:50-51; Isaiah 53:10-11. 1 Timothy 2:6 reads, “Who gave himself a ransom for all.”

Matthew 20:29

THE HEALING OF TWO BLIND MEN V. 29-34

1. “And as they departed from Jericho,” (kai ekpareuomenon auton apo lericho) “And as they were going out from Jericho,” the city of palms, as they turned and went away, to go on up the ascent to Jerusalem, Mark 10:46.
2. “A great multitude followed him.” (ekolouthesen auto ochlos polus) “There followed him a huge crowd,” Mark 10:46. They were on their way to the great feast of the Passover in Jerusalem, a festive occasion.

Matthew 20:30

1. “And, behold, two blind men sitting by the way side,” (kai edou duo tuphloi kathemenoi para ten hodon) “And behold two (special) blind men who were sitting beside the road;” Mark and Luke mention only one, perhaps the one who was loudest and most solicitous, Mark 10:46.
2. “When they heard that Jesus passed by,” (akousantes hoti leousus paragei) “Upon hearing that Jesus was passing by,” perhaps with many in the following crowd who had had their hearing and vision restored by Him.
3. “Cried out, saying,” (erkaksen legontes) “They cried aloud, repeatedly saying,” Mark 10:47; Luke 18:38. They no doubt had heard who Jesus was, and of His healings.
4. “Have mercy on us, O Lord, thou son of David.” (kurie eleeson hemas huios David) “O Lord, son of David, pity us,” or show mercy to us. The phrase “Son of David,” was a recognition of Jesus as Messiah, Matthew 9:27; Matthew 12:23; Matthew 15:22.

Matthew 20:31

1. “And the multitude rebuked them,” (ho de ochlos epetimesen autois) “Then the crowd scolded or rebuked them,” for the noise and their cries, Mark 10:48 a. It is the same attitude of rebuke that the disciples had shown those who brought small children to Jesus, Matthew 19:13.
2. “Because they should hold their peace:” (hina siopesosin) “In order that they should be silent,” quiet down, or hold their peace, Luke 18:39. But repression does not work with, defeat, or cause deep convictions and desires to go away.
3. “But they cried the more, saying,” (hoi de meizon ekraksan legontes) “Yet they, (just) the more in earnest frenzy, cried aloud, repeatedly saying,” saying over and over, again and again, Mark 10:48; Luke 18:39; Jeremiah 29:13; Luke 18:11; Colossians 4:2. They sought Jesus with all their hearts.
4. “Have mercy on us, O Lord, thou son of David.” (kurie eleeson hemas huios David) “Lord pity us, son or heir of David,” or Messiah who was to come, Mark 10:48; Luke 18:39.

Matthew 20:32

1. “And Jesus stood still and called them, and said,” (kai stas ho lesous ephonesen autous kai elpen) “And standing still (so that they could know where he was); He had walked on to test their faith, he called (to them) and said,” He addressed them directly, while stilling the crowds, Luke 18:40.
2. “What will ye that I shall do unto you?” (ti thelete poiesa humin) “What do you earnestly wish (that) I may do to you all?” He knew what they wanted, but they needed to give their testimony for the benefit of the multitudes, for they were beggars, as well as blind men, objects of continual charity of men, as every sinner is of God’s daily charity, Lamentations 3:22-23; Acts 17:28; Luke 18:41.

Matthew 20:33

1. “They say unto him, Lord,” (legousin suto kurie) “They say to him (in unison and unity) Lord,” or Master; It was used in an emotionally reverent sense, “You are master we are unclean slaves who need your love charity,” John 3:16].
2. “That our eyes may be opened.” (hina anoigosin hoi ophthalmoi hemon) “Whatever it takes in order that our eyes may be opened,” They gave a short and simple statement of their plight, Mark 10:51; Luke 18:41. Blindness of both physical and spiritual nature tends to hold lives in jeopardy of death continuously, except sight be restored, 2 Corinthians 4:3-4; Matthew 15:14; Luke 6:39; Psalms 145:18-19.

Matthew 20:34

1. “So Jesus had compassion on them,” (splagchnistheis de ho lesous) “Then Jesus being filled with tender compassion,” or deep love and concern, Hebrews 4:15-16; 2 Corinthians 1:3-4.
2. “And touched their eyes:” (epsato ton ommaton auton) “He touched their eyes,” and spoke healing words, as also recounted, Mark 10:52 reads, “Thy faith hath made thee whole,” at least one of the blind men was also saved that day, Romans 10:9-10.
3. “And immediately their eyes received sight,” (kai eutheos aneblepsan) “And immediately they saw,” their blind eyes were caused to see, Luke 18:43; All this was done that men might believe that Jesus was the Christ, and that they might be saved, as certified, John 20:30-31.
4. “And they followed him,” (kai ekolouthesan auto) “And they (the two) followed him,” with gratitude. O that all who are touched and healed of spiritual blindness and its ravages of their souls might confess and continually, daily follow Him, Luke 9:23; Ephesians 2:10; James 1:22; Luke 18:43 certifies that one of the blind men also led the multitude in praising and glorifying God over his salvation and the restoration of his sight. He let his light shine that very day! See? Matthew 5:15-16. “Praise God from whom all blessings flow, praise Him all creatures here below.”