Matthew 20

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 � StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size StandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsItalicUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldfsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size-9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabsStandardSpaceBefore SpaceAfterTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 6 3 3 8 0 0 CHAPTER XX ) Outline of Chapter 20 ) Theme: ) 7 1 -1 9 0 0 The Work Which Thou Gavest Him to Do) 6 1 -1 9 0 0 ) 6 5 3 8 0 0 20:1 16 The Parable of the Laborers in the Vineyard ) 20:17 19 The Third Prediction of the Passion and the Resurrection ) 20:20 28 The Request of the Mother of the Sons of Zebedee ) 20:29 34 The Healing of the Two Blind Men at Jericho ) 20:1 16 ) 7 1 -1 9 0 0 The Parable of the Laborers in the Vineyard) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 20 ) 6 1 -1 9 0 0 1 For the kingdom of heaven is like an owner of an estate who went out early in the morning to hire workmen for his vineyard. 2 And having come to an agreement with the workmen for a denarius a day he sent them into his vineyard. 3 And he went out about the third hour and saw others standing in the market-place with nothing to do. 4 He said to them, You go into the vineyard too, and whatever is right I will give you. 5 So they went. And he went out again about the sixth hour and the ninth, and did the same thing. 6 Then about the eleventh hour he went out and found other men standing about, and he said to them, Why do you stand here all day doing nothing? 7 They said to him, Because nobody has hired us. He said to them, You go into the vineyard too. 8 So when evening had come, the owner of the vineyard said to the foreman, Call the workmen and pay them their wages, beginning with those (that came) last and ending with the first. 9 And when those came who (had been hired) about the elventh hour, each one received a denarius. 10 And when those who (had been hired) first came, they expected to receive more, but each of them also received a denarius. 11 They took it and began to grumble against the owner of the estate, 12 saying, These late-comers have worked (only) one hour, yet you have put them on a par with us, who have endured the arduous toil and the sweltering heat of the day. 13 But he answered one of them, Friend, I am not doing you an injustice; didn t you come to an agreement with me for a denarius? 14 Take what is yours and go home. I want to give this late-comer as much as I give you. 15 Don t I have the right to do as I please with what is mine? Or are you envious because I am generous? 16 So the last shall be first, and the first last. ) 8 1 3 8 0 0

1. For the kingdom of heaven is like an owner of an estate who went out early in the morning to hire workmen for his vineyard.) 6 1 -1 9 0 0 ) 6 2 3 8 0 0 The very use of for as well as the modified repetition of 19:30 in 20:16 show that the parable that begins here is meant as an elucidation of the immediately preceding rule: But many that are first shall be last, and (many) last first. One might say, There should have been no chapter division between 19:30 and 20:1. When Jesus says, the kingdom of heaven is like an owner of an estate & he means something like this, What happens when the reign of God in its final phase see on 4:23; 13:43 is unfolded, on judgment day, may be compared to what took place, in the following story-illustration, between an owner of an estate and his employees, when the latter at day s end received their reward for the work they had accomplsihed. ) The owner of an estate is literally a house-lord. ��) -2 1 0 0 0 0 0 0 _ftnref1 9 1 -1 9 0 “#_ftn1”

697. 6 1 -1 9 0 0 �� He is here pictured as a wealthy man, one who owns an estate consisting of a homestead plus a large vineyard. This vineyard is the object of his special care. It requires the labor of many hands. The very fact that Jesus here links the concept kingdom of heaven with house-lord or owner of an estate (cf. 13:27; 21:33; 24:43) shows that he calls attention immediately to the fact that God is the owner of all, and therefore also the sovereign Disposer of men s destinies. Of course, even the very term kingdom ) 7 1 -1 9 0 0 of heaven) 6 1 -1 9 0 0 or ) 7 1 -1 9 0 0 of God) 6 1 -1 9 0 0 stresses the same thought: the right to rule is his, not ours. Salvation in all its phases is his free gift. It is not the product of human effort. ) 6 1 3 8 0 0 Now although this estate-owner has a steward or foreman (verse 8), to whom he has assigned the care of the vineyard and the oversight over those who labor in it, he himself takes such interest in it that he goes out at dawn of day to hire��) -2 1 0 0 0 0 0 0 _ftnref2 9 1 -1 9 0 “#_ftn2”
698. 6 1 -1 9 0 0 �� workmen. ) 8 1 3 8 0 0

2. And having come to an agreement with the workmen for a denarius a day he sent them into his vineyard.) 6 1 -1 9 0 0 The point to note in this connection is that a conversation apparently takes place between the owner and these prospective employees. Whether or not there was any haggling the parable does not state. It is entirely possible that when the owner proposed a denar(ius) a day the unemployed men immediately consented, realizing that this was the standard daily wage for both soldier and laborer. Of course, there may have been some arguing about terms. One point, however, is clear: these men who consent to go into the vineyard and to do the work that is required of them are definitely working for wages, not also for the joy of working at such a good place for such a noble owner and for such a worthy purpose. The one and only thing mentioned with reference to these laborers in verse 2 is that the estate-owner came to an agreement (cf. 18:19), made a wage contract, with them! So, imbued with this mercenary spirit, these men go off to work in the vineyard. ) 6 1 3 8 0 0 Due to constant fluctuation in the value of money one year a dollar or a pound will buy much more than another year it is well-nigh impossible to express in up-to-date terms what a denar(ius) today would be worth. Some say sixteen (American) pennies or cents; others, seventeen cents, etc. For the understanding of the parable it is sufficient to know that for that day and age a denar -2 1 0 0 0 0 0 0 _ftnref3 10 1 -1 9 0 “#_ftn3” A.R.V.) 6 1 -1 9 0 0 , say shilling ?) a day was considered fair remuneration for a day s work. Moreover, in the present case both employer and employees must have considered it fair, for they ) 7 1 -1 9 0 0 agreed) 6 1 -1 9 0 0 on it. ) 6 1 3 8 0 0 Since the vineyard must have been large and in need of constant attention, and/or since just at this particular time much work by many hands was urgently necessary, we are not surprised that the owner wanted more workmen: ) 8 1 -1 9 0 0
3. And he went out about the third hour and saw others standing in the market-place with nothing to do.) 6 1 -1 9 0 0 At 9 A.M. he goes perhaps returns to the place where the unemployed generally gathered, namely, the market-place, and saw others standing without work, ��) -2 1 0 0 0 0 0 0 _ftnref4 9 1 -1 9 0 “#_ftn4”

699. 6 1 -1 9 0 0 �� thus literally. ) 8 1 -1 9 0 0

4. He said to them, You go into the vineyard too, and whatever is right I will give you.) 6 1 -1 9 0 0 It should be noted that these men do not enter into any wage agreement with the owner. They trust him, thoroughly convinced that when he promises to give them whatever is right he will do exactly that. ) 8 1 -1 9 0 0
5. So they went. And he went out again about the sixth hour and the ninth, and did the same thing.) 6 1 -1 9 0 0 Both at noon and at 3 P.M. the owner returns to the marketplace and hires more workers. They were glad to be hired so that they would be able to work, even if it be only part of the day. With respect to them the owner did the same thing. Does this simply mean that he hired them or also that to them too he said, Whatever is right I will give you ? Taken either way, they offer no objections. They ask no questions but with joy of heart go to work. ) 6 1 3 8 0 0 The day wears on until it Isaiah 5 P.M., an hour before quitting time: ) 8 1 -1 9 0 0 6, 7. Then about the eleventh hour he went out and found other men standing about, and he said to them, Why do you stand here all day doing nothing? They said to him, Because nobody has hired us. He said to them, You go into the vineyard too.) 6 1 -1 9 0 0 What a gracious man this estate-owner is. It is clear that he is interested not only in his vineyard but also in the unemployed. He hires them when they, and everyone else, must have thought that for such men as these all hope of working in the vineyard on that day was baseless. What a strange thing to hire men at 5 o clock P.M., for one hour s work! There is no bargaining. Gladly the men accept the invitation to enter the vineyard. Have they not made plain to the owner that the only reason for their standing about in the market-place, doing nothing, was that nobody had hired them? ) 6 1 3 8 0 0 Finally, quitting time arrives. Then something even stranger happens, as is apparent all the way from verse 8 through verse 15. In these eight verses we find the first surprise at the end of verse ) 8 1 -1 9 0 0
6. So when evening had come, the owner of the vineyard said to the foreman, Call the workmen and pay them their wages, beginning with those (that came) last and ending with the first.) 6 1 -1 9 0 0 When evening had come! Here the real meaning, the one main lesson, begins to come through; for this evening of the day indisputably points to the evening of the world s and of the church s history, the great day of the final judgment and of the manifestation of God s kingdom in all its glory. See the context, 19:28. We are beginning to be told what will happen when that day arrives. ) 6 1 3 8 0 0 It is tempting to indulge in allegorizing, and, with some commentators, to see in the command of the ) 7 1 -1 9 0 0 owner) 6 1 -1 9 0 0 to the ) 7 1 -1 9 0 0 foreman,) 6 1 -1 9 0 “tw://bible.?id=43.5.22|AUTODETECT|” Call the workmen and give them their wages, a symbolical indication of the fact that the Father judges no one, but has committed all judgment to the Son 12 1 -1 9 0 “tw://bible.?id=43.5.22|AUTODETECT|” John 5:22) 6 1 -1 9 0 0 ). The owner, then, would symbolize the Father; the foreman, Jesus Christ. It is very questionable, however, whether such a procedure is legitimate, especially since from verses 11 15 the foreman has moved out of the picture entirely! It is far better, therefore, to accept the fact that this figure of the foreman, and much more besides, belongs to the parable, not to the lesson to be learned from it. It makes the story more interesting and vivid. ) 6 1 3 8 0 “tw://bible.?id=3.19.13|AUTODETECT|” Wages were generally paid when the working day was done 12 1 -1 9 0 “tw://bible.?id=3.19.13|AUTODETECT|” Lev. 19:13) 6 1 -1 9 0 “tw://bible.?id=5.24.15|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=5.24.15|AUTODETECT|” Deut. 24:15) 6 1 -1 9 0 0 ). What is strange, though, is that the foreman is told that when he calls the workers to pay them he must first pay those who had started to work last of all, at 5 P.M.; next, those who had begun at 3 o clock, and so on until he finally paid those who had started first. Clearly this surprising order is in harmony with the rule laid down in verse 16 (cf. 19:30): the last are going to be first, and the first last. Besides, those who had come first must be given an opportunity to see what happened at the close of the day to those who had come later. Had the far more usual rule first come first served been applied, those first-comers would have taken their money and gone home before seeing what happened to the others. ) 6 1 3 8 0 0 Were the men who had been working since early dawn disappointed by being paid last of all? Undoubtedly, but there is another unwelcome surprise awaiting them: ) 8 1 -1 9 0 0 9, 10. And when those came who (had been hired) about the eleventh hour, each one received a denarius. And when those who (had been hired) first came, they expected to receive more, but each of them also received a denarius.) 6 1 -1 9 0 0 When the late-comers receive an entire denar for just one hour s work, the first-comers expect to receive more than had been agreed upon between themselves and the owner. But each of them receives exactly the same amount as did each of the late-comers: one denar. Thus not only do they get paid last but also they receive less than by now they had come to expect. On the other hand, those who had worked only one hour receive a glad surprise: a whole denar for an hour s work! Nothing is said about those who had been hired at 9 o clock, noon, and 3 o clock. We may assume that they are satisfied perhaps even more than satisfied with what they receive. But they are no longer mentioned. ) 6 1 3 8 0 0 The disappointed men take their money and give vent to their feelings: ) 8 1 -1 9 0 0 11, 12. They took it and began to grumble against the owner of the estate, saying, These late-comers have worked (only) one hour, yet you have put them on a par with us, who have endured the arduous toil and the sweltering heat of the day.) 6 1 -1 9 0 0 During the distribution of the wages the owner is himself also present. The employees readily understand that it is he, rather than the foreman, to whom they must bring their complaint if they have any. And, indeed, the early arrivals have a complaint. We are told that they began to grumble, or were grumbling. The very tense of the verb (imperfect) shows that the emphasis is either on the beginning of their act or else on its persistence. The word used in the original��) -2 1 0 0 0 0 0 0 _ftnref5 9 1 -1 9 0 “#_ftn5”

700. 6 1 -1 9 0 0 �� is an onomatopoeia, that is, a sound-imitation, as are our equivalents: ) 7 1 -1 9 0 0 mutter, mumble, murmur, grumble) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 The nature of their grumbling, moreover, showed what kind of men they were. They did not say, You have put us on a par with the late-comers, but you have put them on a par with us. In other words, they were not only dissatisfied with what they themselves had received; they were also perhaps ) 7 1 -1 9 0 0 especially) 6 1 -1 9 0 0 envious of what had been given to the others!��) -2 1 0 0 0 0 0 0 _ftnref6 9 1 -1 9 0 “#_ftn6”
701. 6 1 -1 9 0 0 �� They talk about the arduous toil ��) -2 1 0 0 0 0 0 0 _ftnref7 9 1 -1 9 0 “#_ftn7”
702. 6 1 -1 9 0 0 �� and the sweltering or scorching heat ��) -2 1 0 0 0 0 0 0 _ftnref8 9 1 -1 9 0 “#_ftn8”
703. 6 1 -1 9 0 0 �� which they have borne. ) 6 1 3 8 0 0 Their grievance amounts to this therefore: In spite of the fact that we have worked much longer than these late-comers, and have toiled under conditions that were far more oppressive, look what you did ) 7 1 -1 9 0 0 for them,) 6 1 -1 9 0 0 how generously you treated ) 7 1 -1 9 0 0 them) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 The main reason for their sullen dissatisfaction is that others, though last, were made to be first, and that they themselves, the first, had been made last. But for this dissatisfaction they were themselves to blame, their sin being a triple one: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 the mercantile spirit that had marked them from the very beginning; ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 their failure to recognize the rights of the owner; and ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 loathsome envy. Note how in that exact order this threefold root of their unhappiness is now exposed: ) 8 1 -1 9 0 0 13 15. But he answered one of them, Friend, I am not doing you an injustice; didn t you come to an agreement with me for a denarius? Take what is yours and go home. I want to give this late-comer as much as I give you. Don t I have the right to do as I please with what is mine? Or are you envious��) -2 1 0 0 0 0 0 0 _ftnref9 11 1 -1 9 0 “#_ftn9”
704. 8 1 -1 9 0 0 �� because I am generous?) 6 1 -1 9 0 0 ��) -2 1 0 0 0 0 0 0 _ftnref10 9 1 -1 9 0 “#_ftn10”
705. 6 1 -1 9 0 0 �� This triple exposure is here represented as a heart-to-heart address earnest, disapproving, yet not entirely unfriendly by the owner to one of the complainers, probably one who represented all the others. The refutation of the complaint was complete and crushing. All that was left for the grumbler was to take his denarius and go home. ) 6 1 3 8 0 0 In harmony with the explanation given it is now possible to state that the real point of the parable is clearly implied in verse ) 8 1 -1 9 0 0

16. So the last shall be first, and the first last.) 6 1 -1 9 0 0 ��) -2 1 0 0 0 0 0 0 _ftnref11 9 1 -1 9 0 “#_ftn11”

706. 6 1 -1 9 0 0 �� ) 6 1 3 8 0 0 The point or main lesson of the parable is therefore this: ) 7 1 -1 9 0 0 Do not be among the first who become last) 6 1 -1 9 0 0 . This may be subdivided as follows: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 Avoid falling prey to the work-for-wages spirit with respect to matters spiritual (besides 20:2, 13 see also the context, 19:16, 22, and what was said in connection with 19:27). ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 Do not fail to recognize God s sovereignty, his right to distribute favors as he pleases (in addition to 20:14b, 15a see again the context, 20:23). ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 Be far removed from envy (see not only 15b but also the general context, 18:1; 20:20 28). Was not each disciple s yearning to be the greatest a next-door neighbor to gruesome soul-destructive envy? ) 6 1 3 8 0 “tw://bible.?id=53.2.13|AUTODETECT|” In this parable Jesus is not condemning his audience. He is not taking back anything of the promise found in 19:28, 29. It is exactly in the way of sanctification 12 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” II Thess. 2:13) 6 1 -1 9 0 0 ), which includes also heeding this admonition, that the promise of 19:28, 29 is fulfilled, as are also all the other promises. But neither is he erasing 19:30. On the contrary, he is confirming it in a form suitable to the present parable, so that the reference to the last who become first is now mentioned first, for it was exactly the generosity extended to the last that had aroused the envy of the complainants.��) -2 1 0 0 0 0 0 0 _ftnref12 9 1 -1 9 0 “#_ftn12”
707. 6 1 -1 9 0 0 �� ) 6 1 3 8 0 0 20:17 19 ) 7 1 -1 9 0 0 The Third Prediction of the Passion and the Resurrection) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=41.10.32-41.10.34|AUTODETECT|” Cf. ) 12 1 -1 9 0 “tw://bible.?id=41.10.32-41.10.34|AUTODETECT|” Mark 10:32 34) 6 1 -1 9 0 “tw://bible.?id=42.18.31-42.18.34|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.18.31-42.18.34|AUTODETECT|” Luke 18:31 34) 6 1 -1 9 0 0 ) 6 1 3 8 0 0 17 And as Jesus was going up to Jerusalem he took the twelve disciples aside and on the road he said to them, 18 Listen, we are now going up to Jerusalem, and the Son of man shall be handed over to the chief priests and scribes; and they shall condemn him to death, 19 and hand him over to the Gentiles, to mock and to scourge and to crucify (him); and on the third day he shall be raised up. ) 8 1 3 8 0 0

17. And as Jesus was going up to Jerusalem he took the twelve disciples aside and on the road he said to them.& ) 6 1 -1 9 0 0 Here we have the third and final prediction of the Passion and the Resurrection. For the first see 16:21; for the second, 17:22, 23; for all three in Matthew and its parallels in Mark and Luke see p. 9. As the second prediction added certain particulars to the first, so this third announcement is more detailed than those that preceded it. We now learn that not only was the Sanhedrin going to cause Jesus to suffer, as even the very first prediction had already declared, and not only was he going to be ) 7 1 -1 9 0 0 delivered over) 6 1 -1 9 0 0 to that body, which action had been stipulated in the second announcement; but also that ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 this highest court of the Jews, after condemning Jesus to death, would ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 hand him over to the Gentiles, with the result that ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 “tw://bible.?id=41.10.34|AUTODETECT|” they, in turn, would mock 12 1 -1 9 0 “tw://bible.?id=41.10.34|AUTODETECT|” Mark 10:34) 6 1 -1 9 0 0 has mock and spit upon ) and scourge him, and that ) 7 1 -1 9 0 0 d.) 6 1 -1 9 0 0 his death would be by crucifixion. The climax is glorious, just as in the first two predictions: and on the third day he shall be raised up. ) 6 1 3 8 0 “tw://bible.?id=43.16.12|AUTODETECT|” Shall we say, then, that as the Lord drew nearer to Jerusalem, the details of his rapidly approaching passion began to stand out more vividly in his own human consciousness? Shall we add, however, that another reason why these announcements became more and more detailed was that in his infinite love the Master wished to spare his disciples, breaking the news to them bit by bit in the realization that they would not have been able to endure the full story all at once? See ) 12 1 -1 9 0 “tw://bible.?id=43.16.12|AUTODETECT|” John 16:12) 6 1 -1 9 0 “tw://bible.?id=43.14.29|AUTODETECT|” . There is probably some truth in both of these suggestions. As to the reason why there were predictions at all, see ) 12 1 -1 9 0 “tw://bible.?id=43.14.29|AUTODETECT|” John 14:29) 6 1 -1 9 0 “tw://bible.?id=43.16.4|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.16.4|AUTODETECT|” 16:4) 6 1 -1 9 0 0 . ) 6 3 3 8 0 0 The time and place indication is very indefinite: as Jesus was going up to Jerusalem. Combining verse 1 with verse 29 we are probably correct in assuming that the third prediction was made while Jesus and his disciples were on their way to Jerusalem via Jericho. ) In view of 19:2 it is not surprising that in addition to The Twelve there were also others who followed Jesus. Since the Lord knew that it would not be wise to make the announcement of his suffering and death to all those followers (see on 16:20), he took the twelve disciples aside, so that in private he might give them this detailed information. ) He said to them: ) 8 1 -1 9 0 0 18, 19. Listen, we are now going up to Jerusalem, and the Son of man shall be handed over to the chief priests and scribes; and they shall condemn him to death, and hand him over to the Gentiles, to mock and to scourge and to crucify (him); and on the third day he shall be raised up.) 6 1 -1 9 0 0 ) 6 3 3 8 0 0 As to listen, showing that an important statement is about to follow, see footnote 133, p. 131. ) For an explanation of the term Son of man, Christ s self-designation, in which he often describes himself as the One who, according to God s decree and prophetic prediction, moves from a humble beginning to exaltation at the Father s right hand, and who, in reality, was glorious from the beginning, see on 8:20, pp. 403 407. ) The expression the chief priests and scribes here replaces the fuller designation of the first prediction, the elders and chief priests and scribes (16:21). In both cases the reference is to the Sanhedrin of the Jews. ) 6 1 3 8 0 “tw://bible.?id=41.14.53-41.14.64|AUTODETECT|” The prediction that the members of this supreme court would condemn Jesus to death indicates that there was going to be a trial, and that at this trial the death penalty would be pronounced upon Jesus. The fulfilment is described in 26:57, 59 66; 27:1; ) 12 1 -1 9 0 “tw://bible.?id=41.14.53-41.14.64|AUTODETECT|” Mark 14:53 64) 6 1 -1 9 0 “tw://bible.?id=42.22.66-42.22.71|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.22.66-42.22.71|AUTODETECT|” Luke 22:66 71) 6 1 -1 9 0 0 . ) 6 1 3 8 0 “tw://bible.?id=41.15.1|AUTODETECT|” Since the Romans did not allow the Jews to carry out the death sentence, the Jewish authorities were going to hand Jesus over to the Gentiles, that is, in the present case to Pilate and those who carried out his commands. Fulfilment: see 27:2; ) 12 1 -1 9 0 “tw://bible.?id=41.15.1|AUTODETECT|” Mark 15:1) 6 1 -1 9 0 “tw://bible.?id=42.23.1|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.23.1|AUTODETECT|” Luke 23:1) 6 1 -1 9 0 0 . ) 6 1 3 8 0 “tw://bible.?id=41.15.16-41.15.20|AUTODETECT|” Jesus also predicted that these Gentiles would mock him. Fulfilment: 27:31; ) 12 1 -1 9 0 “tw://bible.?id=41.15.16-41.15.20|AUTODETECT|” Mark 15:16 20) 6 1 -1 9 0 “tw://bible.?id=42.23.11|AUTODETECT|” . For the mockery by Herod see ) 12 1 -1 9 0 “tw://bible.?id=42.23.11|AUTODETECT|” Luke 23:11) 6 1 -1 9 0 0 . ) 6 1 3 8 0 “tw://bible.?id=42.22.16|AUTODETECT|” The scourging of which Jesus speaks was definitely in connection with the crucifixion that was to follow, as is clear from the fulfilment, for which see 27:26. Scourging, however, was not always a prelude to crucifixion. On this see 10:17; ) 12 1 -1 9 0 “tw://bible.?id=42.22.16|AUTODETECT|” Luke 22:16) 6 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=42.22.22|AUTODETECT|”

22. 6 1 -1 9 0 “tw://bible.?id=47.11.25|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=47.11.25|AUTODETECT|” II Cor. 11:25) 6 1 -1 9 0 “tw://bible.?id=58.11.36|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=58.11.36|AUTODETECT|” Heb. 11:36) 6 1 -1 9 0 0 . ) 6 1 3 8 0 “tw://bible.?id=40.28.1-40.28.10|AUTODETECT|” The prediction, in all three cases, ends on a note of triumph: the resurrection on the third day. For this see on 12:39, 40. Fulfilment: ) 12 1 -1 9 0 “tw://bible.?id=40.28.1-40.28.10|AUTODETECT|” Matt. 28:1 10) 6 1 -1 9 0 “tw://bible.?id=41.16.1-41.16.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.16.1-41.16.8|AUTODETECT|” Mark 16:1 8) 6 1 -1 9 0 “tw://bible.?id=42.24.1-42.24.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.24.1-42.24.12|AUTODETECT|” Luke 24:1 12) 6 1 -1 9 0 “tw://bible.?id=46.15.1-46.15.20|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=46.15.1-46.15.20|AUTODETECT|” I Cor. 15:1 20) 6 1 -1 9 0 0 . ) 12 1 3 8 0 “tw://bible.?id=41.10.32|AUTODETECT|” Mark 10:32) 6 1 -1 9 0 “tw://bible.?id=42.18.34|AUTODETECT|” , in language filled with pathos, depicts the disciples state of mind as they followed Jesus on his way toward Jerusalem, and as they listened to this third prediction of his fast approaching suffering, death, and resurrection. These men were filled with amazement and anxiety. ) 12 1 -1 9 0 “tw://bible.?id=42.18.34|AUTODETECT|” Luke 18:34) 6 1 -1 9 0 0 emphasizes that they were also thoroughly bewildered, not being able to digest the words spoken by Jesus. ) 6 1 3 8 0 0 20:20 28 ) 7 1 -1 9 0 0 The Request of the Mother of the Sons of Zebedee) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=41.10.35-41.10.45|AUTODETECT|” Cf. ) 12 1 -1 9 0 “tw://bible.*?id=41.10.35-41.10.45|AUTODETECT|” Mark 10:35 45) 6 1 -1 9 0 0 ) 6 2 3 8 0 0 20 Then the mother of the sons of Zebedee came to him with her sons. She was kneeling before him and asking him to do her a favor. 21 He said to her, What do you wish? She said to him, Say that these two sons of mine shall sit one at thy right and one at thy left in thy kingdom. 22 Jesus answered and said, You do not know what you are asking for yourselves. Are you able to drink the cup that I am about to drink? They said to him, We are able. 23 He said to them, My cup you shall drink, but to sit at my right and at my left is not for me to grant, but is for those for whom it has been prepared by my Father. 24 Now when the ten heard (what had happened) they were angry at the two brothers. 25 But Jesus called them (all) to him and said, You know that the rulers of the Gentiles lord it over them, and their great men keep them under their despotic power. 26 Not like that shall it be among you; rather, whoever wishes to become great among you let him be your servant, 27 and whoever wishes to be first among you let him be your humble attendant; 28 just as the Son of man did not come to be served but to serve, and to give his life as a ransom in the place of many. ) Jesus had been emphasizing that in his kingdom greatness is measured by the yardstick of humility (18:1 4), that salvation belongs to the little ones and to those who have become like them (19:14), that trusting fully in the Lord, denying oneself, and giving instead of getting, is the mark of his true followers (19:21). He had taught that eagerness to labor for the Master without always asking, What is there in it for me? is the characteristic of the last who in the final days are going to be first (19:30; 20:16).

James and John, the sons of Zebedee, had heard all this. But had they taken it to heart? ) 6 1 3 8 0 “tw://bible.?id=42.22.27|AUTODETECT|” One might be inclined to ask, How was it possible that, in spite of all this teaching about humility and service, teaching constantly reinforced by the example of Christ himself 12 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” Luke 22:27) 6 1 -1 9 0 0 ), the mother of these two disciples comes to Jesus with her two sons, and asks him to assign to them, next to himself, the two highest positions in the kingdom? But is it not true that, speaking in general, more than nineteen hundred years of gospel proclamation have not succeeded in teaching men the lesson of self-denial and willingness to be least in the kingdom? Besides, it would be unfair to this mother if we failed to grant that in some respects her request was to her credit. ) 6 1 3 8 0 0 Her story begins as follows: ) 8 1 -1 9 0 0 20. Then the mother of the sons of Zebedee came to him with her sons.) 6 1 -1 9 0 0 There is nothing precise about then, nor does Matthew state exactly where the event took place. From a comparison of verse 18 with verse 29 we may, however, conclude, with a fair amount of probability that it occurred on the way to Jerusalem via Jericho. And as to the time? The third and by far the most detailed prediction of Christ s imminent ordeal has just been recorded (verses 18, 19). The present story (verses 20 28) concludes with another very pointed reference to the cross (verse 28). It would seem, therefore, that the request of this mother was made soon after the third lesson on the cross had been delivered and very shortly previous to the week of the passion. ) 6 1 3 8 0 “tw://bible.?id=41.1.20|AUTODETECT|” Who was this mother of the sons of Zebedee ? Why is she not simply called Zebedee s wife ? As to the last question, Zebedee, still definitely alive and active in 4:21 12 1 -1 9 0 “tw://bible.?id=41.1.20|AUTODETECT|” Mark 1:20) 6 1 -1 9 0 “tw://bible.?id=40.27.56|AUTODETECT|” ), may have died. It is also possible that the designation results from the fact that this mother s request concerns her sons, not her husband. We simply do not know. As to the first question, though certainty is lacking here also, the theory that she was Salome, the sister of the Mary who was the mother of Jesus, and that she was accordingly an aunt of Jesus, so that James and John, her sons, were his cousins, can be called a reasonable inference from a comparison of three Gospel references 12 1 -1 9 0 “tw://bible.?id=40.27.56|AUTODETECT|” Matt. 27:56) 6 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.15.40|AUTODETECT|” Mark 15:40) 6 1 -1 9 0 “tw://bible.?id=43.19.25|AUTODETECT|” ; and ) 12 1 -1 9 0 “tw://bible.?id=43.19.25|AUTODETECT|” John 19:25) 6 1 -1 9 0 0 ). For further details see on 27:56. ) 6 1 3 8 0 “tw://bible.?id=41.10.35-41.10.41|AUTODETECT|” From ) 12 1 -1 9 0 “tw://bible.?id=41.10.35-41.10.41|AUTODETECT|” Mark 10:35 41) 6 1 -1 9 0 0 it is very clear that the request which this mother is about to make is definitely also the request of her sons. In fact, Mark does not even mention the mother, and even Matthew, though telling us that the request was made by the mother, represents Jesus as directing his answer to the sons (verses 22, 23). To conclude from this that Matthew contradicts Mark at this point is wholly without justification. Mother and sons were in perfect agreement. Together they came to Jesus. ) 6 1 3 8 0 0 Continued: ) 8 1 -1 9 0 0 She was kneeling before him and asking him to do her a favor.) 6 1 -1 9 0 0 Literally: kneeling before��) -2 1 0 0 0 0 0 0 _ftnref13 9 1 -1 9 0 “#_ftn13” 708) 6 1 -1 9 0 0 �� (him) and asking something from him. Very respectfully she waits until Jesus encourages her to state her request, to make it definite: ) 8 1 -1 9 0 0 21. He said to her, What do you wish? She said to him, Say that these two sons of mine shall sit��) -2 1 0 0 0 0 0 0 _ftnref14 11 1 -1 9 0 “#_ftn14” 709) 8 1 -1 9 0 0 �� one at thy right and one at thy left in thy kingdom.) 6 1 -1 9 0 0 Her request is evidence of her faith. It was a remarkable faith. The basis for it may well have been the saying of Jesus reported in 19:28, according to which he promises that one day he would be seated on the throne of his glory, and that each of The Twelve would then also be seated on a throne. She believes that this is actually going to happen. She is convinced of this in spite of the fact that right at this moment there is very little to show that events are moving in that direction. ) 6 1 3 8 0 0 Nevertheless, she was guilty of confusing earthly realities with heavenly, as if what generally happens on earth, when men who, after a tremendous struggle, have finally reached the top, will then from their lofty perch look down upon and hold down all those below them, also applied to the kingdom of heaven. She wanted ) 7 1 -1 9 0 0 her) 6 1 -1 9 0 0 sons, and not Andrew or Philip not even Peter! no, no one but her two sons, James and John, to occupy the two pre-eminent positions. She was ignoring all that Jesus had said so clearly in 18:1 4 and 20:1 16. We can hardly i) 7 1 -1 9 0 0 magi) 6 1 -1 9 0 0 ne that her own sons had not reported this teaching to her. So big! was still her slogan, if not for herself, at least for her sons. She probably thought that her request must be made ) 7 1 -1 9 0 0 now,) 6 1 -1 9 0 “tw://bible.?id=42.19.11|AUTODETECT|” without any delay, because the kingdom of God in all its glory might be established at any moment 12 1 -1 9 0 “tw://bible.?id=42.19.11|AUTODETECT|” Luke 19:11) 6 1 -1 9 0 “tw://bible.?id=2.17.12|AUTODETECT|” ). Besides, if our assumption that she was probably Jesus aunt should be correct, this family relationship may also have encouraged her to make her request. But even if this should not be correct, at least she knew very well that within the largest circle of Christ s followers there was another, smaller circle, namely, The Twelve; that concentric with these two, but still smaller, was the circle of The Three; and finally, that two of these three were her own sons, James and John. Now then, if the reign of God in all its splendor should be established next month or perhaps even next week, and Jesus should be enthroned in majesty, should not her sons be seated at his right and left? Was not this the way of kings and other dignitaries? See ) 12 1 -1 9 0 “tw://bible.?id=2.17.12|AUTODETECT|” Exod. 17:12) 6 1 -1 9 0 “tw://bible.?id=10.16.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=10.16.6|AUTODETECT|” II Sam. 16:6) 6 1 -1 9 0 “tw://bible.?id=11.22.19|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=11.22.19|AUTODETECT|” I Kings 22:19) 6 1 -1 9 0 “tw://bible.?id=14.18.18|AUTODETECT|” 12 1 -1 9 0 “tw://bible.?id=14.18.18|AUTODETECT|” II Chron. 18:18) 6 1 -1 9 0 “tw://bible.?id=16.8.4|AUTODETECT|” ); ) 12 1 -1 9 0 “tw://bible.?id=16.8.4|AUTODETECT|” Neh. 8:4) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 So she may well have reasoned. But, as already indicated, there was too much of sin, too much of self, mingled with this reasoning. She was leaving out of account the teaching of Jesus concerning true greatness; also that concerning the sovereignty of God (20:14b, 15a, 23b). ) 8 1 3 8 0 0 22. Jesus answered and said, You do not know what you are asking for yourselves.��) -2 1 0 0 0 0 0 0 _ftnref15 11 1 -1 9 0 “#_ftn15” 710) 8 1 -1 9 0 0 �� Are you able to drink the cup that I am about to drink?) 6 1 -1 9 0 0 As the original indicates, and as is also clear from the ) -2 1 0 0 0 0 0 0 _ftnref16 10 1 -1 9 0 “#_ftn16” A.V.) 6 1 -1 9 0 “tw://bible.?id=41.10.38|AUTODETECT|” , but not from most modern translations, which are very confusing at this point, in his answer Jesus addresses more than one person. He uses the plural, which means that either he is now speaking to James and John 12 1 -1 9 0 “tw://bible.?id=41.10.38|AUTODETECT|” Mark 10:38) 6 1 -1 9 0 “tw://bible.?id=19.16.5|AUTODETECT|” ), or to these two and their mother. Since the two apostles were in full agreement with their mother, so that they themselves had actively supported her in this request, making it also their own petition, and since these two were most directly concerned with its gratification, it is understandable that Jesus in his answer should especially have them in mind. Jesus, then, reminds them that they do not understand what their request really involves. They forget that a prayer for glory is a prayer for suffering; in other words, that it is the way of the cross, that alone, that leads home. So he asks them whether they are able to drink the cup that he is about to drink. In the idiom of the Old Testament and of those conversant with its literature drinking a cup, i.e., its contents, means fully undergoing this or that experience, whether favorable 12 1 -1 9 0 “tw://bible.?id=19.16.5|AUTODETECT|” Ps. 16:5) 6 1 -1 9 0 “tw://bible.?id=19.23.5|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=19.23.5|AUTODETECT|” 23:5) 6 1 -1 9 0 “tw://bible.?id=19.116.13|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=19.116.13|AUTODETECT|” 116:13) 6 1 -1 9 0 “tw://bible.?id=24.16.7|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.16.7|AUTODETECT|” Jer. 16:7) 6 1 -1 9 0 “tw://bible.?id=19.11.6|AUTODETECT|” ) or unfavorable 12 1 -1 9 0 “tw://bible.?id=19.11.6|AUTODETECT|” Ps. 11:6) 6 1 -1 9 0 “tw://bible.?id=19.75.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=19.75.8|AUTODETECT|” 75:8) 6 1 -1 9 0 “tw://bible.?id=23.51.17|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.51.17|AUTODETECT|” Isa. 51:17) 6 1 -1 9 0 “tw://bible.?id=23.51.22|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=23.51.22|AUTODETECT|” 22) 6 1 -1 9 0 “tw://bible.?id=24.25.15|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.25.15|AUTODETECT|” Jer. 25:15) 6 1 -1 9 0 “tw://bible.?id=25.4.21|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=25.4.21|AUTODETECT|” Lam. 4:21) 6 1 -1 9 0 “tw://bible.?id=26.23.32|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=26.23.32|AUTODETECT|” Ezek. 23:32) 6 1 -1 9 0 “tw://bible.?id=35.2.16|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=35.2.16|AUTODETECT|” Hab. 2:16) 6 1 -1 9 0 “tw://bible.?id=40.26.39|AUTODETECT|” ). Jesus, too, spoke of his cup of bitter suffering 12 1 -1 9 0 “tw://bible.?id=40.26.39|AUTODETECT|” Matt. 26:39) 6 1 -1 9 0 “tw://bible.?id=40.26.42|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.26.42|AUTODETECT|” 42) 6 1 -1 9 0 “tw://bible.?id=41.14.36|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.14.36|AUTODETECT|” Mark 14:36) 6 1 -1 9 0 “tw://bible.?id=42.22.42|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.22.42|AUTODETECT|” Luke 22:42) 6 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” ). And for the New Testament see also ) 12 1 -1 9 0 “tw://bible.?id=66.14.10|AUTODETECT|” Rev. 14:10) 6 1 -1 9 0 “tw://bible.?id=66.16.19|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.16.19|AUTODETECT|” 16:19) 6 1 -1 9 0 “tw://bible.?id=66.17.4|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.17.4|AUTODETECT|” 17:4) 6 1 -1 9 0 “tw://bible.?id=66.18.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.18.6|AUTODETECT|” 18:6) 6 1 -1 9 0 “tw://bible.?id=47.1.5|AUTODETECT|” . Are these disciples, then, willing to become partakers of his suffering, that is, of the suffering for his name and his cause 12 1 -1 9 0 “tw://bible.?id=47.1.5|AUTODETECT|” II Cor. 1:5) 6 1 -1 9 0 “tw://bible.?id=47.4.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=47.4.10|AUTODETECT|” 4:10) 6 1 -1 9 0 “tw://bible.?id=48.6.17|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=48.6.17|AUTODETECT|” Gal. 6:17) 6 1 -1 9 0 “tw://bible.?id=50.3.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=50.3.10|AUTODETECT|” Phil. 3:10) 6 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=51.1.24|AUTODETECT|” Col. 1:24) 6 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” I Peter 4:13) 6 1 -1 9 0 “tw://bible.?id=66.12.4|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=66.12.4|AUTODETECT|” Rev. 12:4) 6 1 -1 9 0 “tw://bible.?id=66.12.13|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=66.12.13|AUTODETECT|” 13) 6 1 -1 9 0 “tw://bible.?id=66.12.17|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=66.12.17|AUTODETECT|” 17) 6 1 -1 9 0 0 )? ) 8 1 -1 9 0 0 They said to him, We are able.) 6 1 -1 9 0 0 On the favorable side we can at least credit them with a considerable measure of loyalty to their Master. Nevertheless, the future would prove that they were at this moment too self-confident. See 26:31, 56. ) 6 1 3 8 0 0 Christ s reaction to this positive assertion of the two men, and his final answer to the request is found in verse ) 8 1 -1 9 0 0 23. He said to them, My cup you shall drink, but to sit at my right and at my left is not for me to grant, but is for those for whom it has been prepared by my Father.) 6 1 -1 9 0 “tw://bible.?id=44.12.2|AUTODETECT|” Both the martyrdom of James 12 1 -1 9 0 “tw://bible.?id=44.12.2|AUTODETECT|” Acts 12:2) 6 1 -1 9 0 “tw://bible.?id=66.1.9|AUTODETECT|” ) and the banishment of John to the island of Patmos 12 1 -1 9 0 “tw://bible.?id=66.1.9|AUTODETECT|” Rev. 1:9) 6 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” ) are here foretold. These two future happenings were part of the suffering for Christ s sake that would be experienced by these disciples. However, as to the request itself, Jesus points out that the degrees and positions of glory in his kingdom have been determined in the Father s eternal decree. They cannot now be altered by the Mediator. See ) 12 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” Matt. 24:36) 6 1 -1 9 0 “tw://bible.?id=40.25.34|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=40.25.34|AUTODETECT|” 25:34) 6 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” Luke 12:32) 6 1 -1 9 0 “tw://bible.?id=44.1.7|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.1.7|AUTODETECT|” Acts 1:7) 6 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=49.1.4|AUTODETECT|” Eph. 1:4) 6 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” 11) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 When the ten other disciples heard what had happened, what was their reaction? ) 8 1 -1 9 0 0 24. Now when the ten heard (what had happened) they were angry��) -2 1 0 0 0 0 0 0 _ftnref17 11 1 -1 9 0 “#_ftn17” 711) 8 1 -1 9 0 0 �� at the two brothers.) 6 1 -1 9 0 0 The report of the occurrence filled the remaining disciples with indignation. They probably felt that James and John, by asking for these positions of pre-eminence, had been plotting against ) 7 1 -1 9 0 0 them) 6 1 -1 9 0 “tw://bible.?id=10.12.1|AUTODETECT|” . It seems that they, too, had not yet taken to heart the lesson of 18:1 ff. They probably wanted these highest posts for themselves. This indicates that the spiritual attitude of the ten was not any better than that of the two. How easy it is to condemn in others what we excuse in ourselves. It takes a Nathan to make this clear to us 12 1 -1 9 0 “tw://bible.?id=10.12.1|AUTODETECT|” II Sam. 12:1) 6 1 -1 9 0 “tw://bible.?id=45.2.1|AUTODETECT|” ff). Cf. ) 12 1 -1 9 0 “tw://bible.?id=45.2.1|AUTODETECT|” Rom. 2:1) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 It should not escape our attention that even though the attitude of all these twelve men must have caused the Lord much sorrow of heart, since it showed that even now, in spite of all his messages, they had not yet put into practice this part of his teaching, he reacts very gently. Is he not the tender Shepherd who loves his sheep? So, first he calls The Twelve to himself. Then calmly and earnestly he reproves and admonishes them: ) 8 1 -1 9 0 0 25. But Jesus called them (all) to him and said, You know that the rulers of the Gentiles lord it over them, and their great men keep them under their despotic power.) 6 1 -1 9 0 0 That, says Jesus as it were, is the way of worldly people. They spend all their energies in order to get to the top; and, once having reached that peak, they cause all others to feel the weight of their authority. It would sound awkward to translate the Greek as follows: & the rulers of the Gentiles lord ) 7 1 -1 9 0 0 down) 6 1 -1 9 0 0 upon them and their grandees wield power ) 7 1 -1 9 0 0 down) 6 1 -1 9 0 0 upon them, but that is nevertheless the sense of the saying. These worldly rulers, once arrived, often think of themselves alone, and cause all their subjects to quail under the crushing weight of their power. Their rule, in other words, is oppressive. Continued: ) 8 1 -1 9 0 0 26, 27. Not like that shall it be��) -2 1 0 0 0 0 0 0 _ftnref18 11 1 -1 9 0 “#_ftn18” 712) 8 1 -1 9 0 0 �� among you; rather, whoever wishes to become great among you let him be your servant, and whoever wishes to be first among you let him be your humble attendant.) 6 1 -1 9 0 “tw://bible.?id=42.9.23|AUTODETECT|” Essentially this is the teaching of 18:1 ff. See also 10:39; 16:24, 25; ) 12 1 -1 9 0 “tw://bible.?id=42.9.23|AUTODETECT|” Luke 9:23) 6 1 -1 9 0 “tw://bible.?id=42.9.24|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=42.9.24|AUTODETECT|” 24) 6 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” . The form given to it is new and refreshing. It is an unforgettable paradox. Jesus is saying that in the kingdom over which he reigns greatness is obtained by pursuing a course of action which is the exact opposite of that which is followed in the unbelieving world. Greatness consists in self-giving, in the outpouring of the self in service to others, for the glory of God. To be great means to love. See ) 12 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” John 13:34) 6 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” I Cor. 13) 6 1 -1 9 0 “tw://bible.?id=51.3.14|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=51.3.14|AUTODETECT|” Col. 3:14) 6 1 -1 9 0 “tw://bible.?id=62.3.14|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=62.3.14|AUTODETECT|” I John 3:14) 6 1 -1 9 0 “tw://bible.?id=62.4.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=62.4.8|AUTODETECT|” 4:8) 6 1 -1 9 0 “tw://bible.?id=60.4.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=60.4.8|AUTODETECT|” I Peter 4:8) 6 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” . Were not the following the list is incomplete truly great? Was not childlike faith in God coupled with loving service to men 12 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” Gal. 6:10) 6 1 -1 9 0 0 ), characteristic of them all? ) 6 1 3 8 0 “tw://bible.?id=1.13.8|AUTODETECT|” Abraham 12 1 -1 9 0 “tw://bible.?id=1.13.8|AUTODETECT|” Gen. 13:8) 6 1 -1 9 0 “tw://bible.?id=1.13.9|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=1.13.9|AUTODETECT|” 9) 6 1 -1 9 0 “tw://bible.?id=1.14.14-1.14.16|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=1.14.14-1.14.16|AUTODETECT|” 14:14 16) 6 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=1.15.6|AUTODETECT|” 15:6) 6 1 -1 9 0 “tw://bible.?id=1.18.22-1.18.33|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=1.18.22-1.18.33|AUTODETECT|” 18:22 33) 6 1 -1 9 0 “tw://bible.?id=1.22.15-1.22.18|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=1.22.15-1.22.18|AUTODETECT|” 22:15 18) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=2.32.32|AUTODETECT|” Moses 12 1 -1 9 0 “tw://bible.?id=2.32.32|AUTODETECT|” Exod. 32:32) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=6.24.14|AUTODETECT|” Joshua 12 1 -1 9 0 “tw://bible.?id=6.24.14|AUTODETECT|” Josh. 24:14) 6 1 -1 9 0 “tw://bible.?id=6.24.15|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=6.24.15|AUTODETECT|” 15) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=9.7.5|AUTODETECT|” Samuel 12 1 -1 9 0 “tw://bible.?id=9.7.5|AUTODETECT|” I Sam. 7:5) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=19.23.0|AUTODETECT|” David 12 1 -1 9 0 “tw://bible.?id=19.23.0|AUTODETECT|” Ps. 23) 6 1 -1 9 0 “tw://bible.?id=19.103.0|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=19.103.0|AUTODETECT|” 103) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=9.23.16|AUTODETECT|” Jonathan 12 1 -1 9 0 “tw://bible.?id=9.23.16|AUTODETECT|” I Sam. 23:16) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=16.1.4|AUTODETECT|” Nehemiah 12 1 -1 9 0 “tw://bible.?id=16.1.4|AUTODETECT|” Neh. 1:4) 6 1 -1 9 0 0 ff.) ) 6 1 3 8 0 “tw://bible.?id=40.8.5-40.8.13|AUTODETECT|” The commended centurion 12 1 -1 9 0 “tw://bible.?id=40.8.5-40.8.13|AUTODETECT|” Matt. 8:5 13) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=44.4.36|AUTODETECT|” Barnabas 12 1 -1 9 0 “tw://bible.?id=44.4.36|AUTODETECT|” Acts 4:36) 6 1 -1 9 0 “tw://bible.?id=44.11.22-44.11.26|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.11.22-44.11.26|AUTODETECT|” 11:22 26) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=44.6.8|AUTODETECT|” Stephen 12 1 -1 9 0 “tw://bible.?id=44.6.8|AUTODETECT|” Acts 6:8) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=52.1.1|AUTODETECT|” Paul, Silas, and Timothy 12 1 -1 9 0 “tw://bible.?id=52.1.1|AUTODETECT|” I Thess. 1:1) 6 1 -1 9 0 “tw://bible.?id=52.1.9|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=52.1.9|AUTODETECT|” 9) 6 1 -1 9 0 “tw://bible.?id=52.2.1-52.2.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=52.2.1-52.2.12|AUTODETECT|” 2:1 12) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=50.2.25-50.2.30|AUTODETECT|” Epaphroditus 12 1 -1 9 0 “tw://bible.?id=50.2.25-50.2.30|AUTODETECT|” Phil. 2:25 30) 6 1 -1 9 0 “tw://bible.?id=50.4.18|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=50.4.18|AUTODETECT|” 4:18) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=51.1.7|AUTODETECT|” Epaphras 12 1 -1 9 0 “tw://bible.?id=51.1.7|AUTODETECT|” Col. 1:7) 6 1 -1 9 0 “tw://bible.?id=51.1.8|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=51.1.8|AUTODETECT|” 8) 6 1 -1 9 0 “tw://bible.?id=51.4.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=51.4.12|AUTODETECT|” 4:12) 6 1 -1 9 0 “tw://bible.?id=51.4.13|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=51.4.13|AUTODETECT|” 13) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=51.4.14|AUTODETECT|” Luke 12 1 -1 9 0 “tw://bible.?id=51.4.14|AUTODETECT|” Col. 4:14) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=8.1.16-8.1.18|AUTODETECT|” Ruth 12 1 -1 9 0 “tw://bible.?id=8.1.16-8.1.18|AUTODETECT|” Ruth 1:16 18) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=9.1.27|AUTODETECT|” Hannah 12 1 -1 9 0 “tw://bible.?id=9.1.27|AUTODETECT|” I Sam. 1:27) 6 1 -1 9 0 “tw://bible.?id=9.1.28|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=9.1.28|AUTODETECT|” 28) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=9.25.18-9.25.42|AUTODETECT|” Abigail 12 1 -1 9 0 “tw://bible.?id=9.25.18-9.25.42|AUTODETECT|” I Sam. 25:18 42) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=12.4.8-12.4.10|AUTODETECT|” The great woman of Shunem 12 1 -1 9 0 “tw://bible.?id=12.4.8-12.4.10|AUTODETECT|” II Kings 4:8 10) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=12.5.1|AUTODETECT|” Naaman s servant-girl 12 1 -1 9 0 “tw://bible.?id=12.5.1|AUTODETECT|” II Kings 5:1) 6 1 -1 9 0 0 ff.) ) 6 1 3 8 0 “tw://bible.?id=42.1.38|AUTODETECT|” Mary, the mother of Jesus 12 1 -1 9 0 “tw://bible.?id=42.1.38|AUTODETECT|” Luke 1:38) 6 1 -1 9 0 “tw://bible.?id=42.1.46-42.1.55|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=42.1.46-42.1.55|AUTODETECT|” 46 55) 6 1 -1 9 0 “tw://bible.?id=44.1.14|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.1.14|AUTODETECT|” Acts 1:14) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=42.1.39-42.1.45|AUTODETECT|” Elizabeth 12 1 -1 9 0 “tw://bible.?id=42.1.39-42.1.45|AUTODETECT|” Luke 1:39 45) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=42.21.1-42.21.4|AUTODETECT|” The generous widow 12 1 -1 9 0 “tw://bible.?id=42.21.1-42.21.4|AUTODETECT|” Luke 21:1 4) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=43.11.1|AUTODETECT|” Mary and Martha 12 1 -1 9 0 “tw://bible.?id=43.11.1|AUTODETECT|” John 11:1) 6 1 -1 9 0 “tw://bible.?id=43.11.2|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=43.11.2|AUTODETECT|” 2) 6 1 -1 9 0 “tw://bible.?id=43.12.1-43.12.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.12.1-43.12.8|AUTODETECT|” 12:1 8) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=44.9.36-44.9.42|AUTODETECT|” Dorcas 12 1 -1 9 0 “tw://bible.?id=44.9.36-44.9.42|AUTODETECT|” Acts 9:36 42) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=44.16.14|AUTODETECT|” Lydia 12 1 -1 9 0 “tw://bible.?id=44.16.14|AUTODETECT|” Acts 16:14) 6 1 -1 9 0 “tw://bible.?id=44.16.15|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=44.16.15|AUTODETECT|” 15) 6 1 -1 9 0 “tw://bible.?id=44.16.40|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=44.16.40|AUTODETECT|” 40) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 “tw://bible.?id=44.18.26|AUTODETECT|” Priscilla and Aquila 12 1 -1 9 0 “tw://bible.?id=44.18.26|AUTODETECT|” Acts 18:26) 6 1 -1 9 0 0 ) ) 6 1 3 8 0 0 It is the inverted pyramid, the believer being at the bottom being the ) 7 1 -1 9 0 0 servant,) 6 1 -1 9 0 0 the ) 7 1 -1 9 0 0 humble attendant) 6 1 -1 9 0 0 ��) -2 1 0 0 0 0 0 0 _ftnref19 9 1 -1 9 0 “#_ftn19” 713) 6 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” �� of all others that symbolizes the position of the Christian as, with simple trust in God and love for all men, he continues on his way to the mansions of glory. In doing this is he not following in the footsteps of his Lord and Savior? See ) 12 1 -1 9 0 “tw://bible.?id=42.22.27|AUTODETECT|” Luke 22:27) 6 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.13.34|AUTODETECT|” John 13:34) 6 1 -1 9 0 “tw://bible.?id=43.13.35|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=43.13.35|AUTODETECT|” 35) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 In fact, that is the very thought which Jesus stresses, as he continues: ) 8 1 -1 9 0 0 28 & just as the Son of man did not come to be served but to serve, and to give his life as a ransom in the place of many.) 6 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Cf. ) 12 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 6 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” . This has always rightly been regarded as one of the most precious of Christ s sayings. Note just as, clearly indicating that Christ s humiliation in the place of, and for the benefit of, his people, must be both their example and their motivation. He is the Son of man, the fulfilment of the prophecy of ) 12 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” Dan. 7:14) 6 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” . For a detailed study of the concept Son of man see on 8:20; pp. 403 407. In himself and from all eternity he is the all-glorious One. Yet he humbles himself. He becomes incarnate, and this not with the purpose of being served but of serving. See also on 9:13. Study ) 12 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 6 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.8|AUTODETECT|” Phil. 2:5 8) 6 1 -1 9 0 0 ; and see ) -2 1 0 0 0 0 0 0 _ftnref20 10 1 -1 9 0 “#_ftn20” N.T.C.) 6 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” on ) 12 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 The service which it was the Son of man s purpose to render is described in the words: to give his life as a ransom in the place of many. In the place of or in exchange for must be considered the right translation here.��) -2 1 0 0 0 0 0 0 _ftnref21 9 1 -1 9 0 “#_ftn21” 714) 6 1 -1 9 0 0 �� The passage is a clear proof of Christ s substitutionary atonement. A ) 7 1 -1 9 0 0 ransom) 6 1 -1 9 0 “tw://bible.?id=54.2.6|AUTODETECT|” was originally the price paid for the release of a slave. Jesus, then, is saying that he came into this world to give his life that is, himself 12 1 -1 9 0 “tw://bible.?id=54.2.6|AUTODETECT|” I Tim. 2:6) 6 1 -1 9 0 “tw://bible.?id=60.1.18|AUTODETECT|” ) in exchange for many. The conception of Christ s death on the cross as the price that was paid, a price far more precious than silver or gold, is found also in ) 12 1 -1 9 0 “tw://bible.?id=60.1.18|AUTODETECT|” I Peter 1:18) 6 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” . With this compare ) 12 1 -1 9 0 “tw://bible.?id=46.6.20|AUTODETECT|” I Cor. 6:20) 6 1 -1 9 0 “tw://bible.?id=46.7.23|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=46.7.23|AUTODETECT|” 7:23) 6 1 -1 9 0 0 . ) 6 1 3 8 0 “tw://bible.?id=23.53.11|AUTODETECT|” The phrase a ransom for many is in all probability an echo of ) 12 1 -1 9 0 “tw://bible.?id=23.53.11|AUTODETECT|” Isa. 53:11) 6 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” , as the entire surrounding phraseology would seem to indicate. Now in ) 12 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 6 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” the idea of substitution predominates: see verses 4, 5, 6, 8, and 12. See also ) 12 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” Matt. 26:28) 6 1 -1 9 0 0 . It is, of course, perfectly true that this ransom in the place of and in exchange for many immediately implies that benefit accrues to the many. The two ideas in the place of and for the benefit of blend into one. How can we even for a moment entertain the idea that a ransom in the place of many would not be for their benefit? Besides, the very context states in so many words that by means of this ransom the Son of man ) 7 1 -1 9 0 0 serves) 6 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” the many. He rescues them from the greatest possible bane, namely, the curse of God upon sin; and he bestows upon them the greatest possible boon, namely, the blessings of God for soul and body throughout all eternity. See ) 12 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” Isa. 53:10) 6 1 -1 9 0 “tw://bible.?id=45.4.25|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=45.4.25|AUTODETECT|” Rom. 4:25) 6 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 6 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” 21) 6 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” Titus 2:14) 6 1 -1 9 0 “tw://bible.?id=60.1.18|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=60.1.18|AUTODETECT|” I Peter 1:18) 6 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=60.1.19|AUTODETECT|” 19) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 Who are the many in the place of whom and for whose benefit the Son of man came to give his life as a ransom? The answer is as follows: ) -60 3 2 0 2 0

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John 10:11) 6 1 -1 9 0 “tw://bible.*?id=43.10.15|AUTODETECT|”

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Rom. 8:32 35) 6 1 -1 9 0 0

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There are passages, however, which, taken out of their context, seem to teach that Jesus came to this earth in order to pay the ransom for every individual living on earth in the past, present, and future. As soon as these passages are interpreted in the light of their contexts it immediately appears that this is not the meaning. Rather, the river-bed of grace has broadened. The church has become international, and it is in that sense that the grace of God has appeared, bringing salvation to all men 12 1 -1 9 0 “tw://bible.*?id=56.2.11|AUTODETECT|”

Titus 2:11) 6 1 -1 9 0 “tw://bible.*?id=54.2.6|AUTODETECT|”

; cf. ) 12 1 -1 9 0 “tw://bible.*?id=54.2.6|AUTODETECT|”

I Tim. 2:6) 6 1 -1 9 0 “tw://bible.*?id=43.4.42|AUTODETECT|”

). For more on this point see N.T.C. on the Gospel according to John, Vol. I, pp. 98, 99; and N.T.C. on I and II Timothy and Titus, pp. 93, 94. Male and female, rich and poor, old and young, Jew and Gentile, slave and free, the Lord gathers his church from all of these classes. He is truly the Savior of the world 12 1 -1 9 0 “tw://bible.*?id=43.4.42|AUTODETECT|”

John 4:42) 6 1 -1 9 0 “tw://bible.*?id=62.4.14|AUTODETECT|”

; ) 12 1 -1 9 0 “tw://bible.*?id=62.4.14|AUTODETECT|”

I John 4:14) 6 1 -1 9 0 “tw://bible.*?id=54.4.10|AUTODETECT|”

; cf. ) 12 1 -1 9 0 “tw://bible.*?id=54.4.10|AUTODETECT|”

I Tim. 4:10) 6 1 -1 9 0 0

). ) 6 1 3 8 0 “tw://bible.*?id=49.1.3|AUTODETECT|”

A few more points must not be overlooked. First, and in connection with the immediately preceding, it is clear that Scripture in its doctrine of salvation is perfectly consistent. There is no conflict between the Father and the Son and the Holy Spirit. These three are really One. Those, and those alone, whom the Father has chosen 12 1 -1 9 0 “tw://bible.*?id=49.1.3|AUTODETECT|”

Eph. 1:3) 6 1 -1 9 0 “tw://bible.*?id=49.1.4|AUTODETECT|”

, ) 12 1 -1 9 0 “tw://bible.*?id=49.1.4|AUTODETECT|”

4) 6 1 -1 9 0 “tw://bible.*?id=43.6.39|AUTODETECT|”

), the Son came to ransom 12 1 -1 9 0 “tw://bible.*?id=43.6.39|AUTODETECT|”

John 6:39) 6 1 -1 9 0 “tw://bible.*?id=43.10.11|AUTODETECT|”

; ) 12 1 -1 9 0 “tw://bible.*?id=43.10.11|AUTODETECT|”

10:11) 6 1 -1 9 0 “tw://bible.*?id=43.10.15|AUTODETECT|”

, ) 12 1 -1 9 0 “tw://bible.*?id=43.10.15|AUTODETECT|”

15) 6 1 -1 9 0 “tw://bible.*?id=43.10.28|AUTODETECT|”

). No one shall snatch them out of his hand 12 1 -1 9 0 “tw://bible.*?id=43.10.28|AUTODETECT|”

John 10:28) 6 1 -1 9 0 “tw://bible.*?id=45.8.14|AUTODETECT|”

). These same ones also no less, no more are led and sealed by the Holy Spirit 12 1 -1 9 0 “tw://bible.*?id=45.8.14|AUTODETECT|”

Rom. 8:14) 6 1 -1 9 0 “tw://bible.*?id=45.8.16|AUTODETECT|”

, ) 12 1 -1 9 0 “tw://bible.*?id=45.8.16|AUTODETECT|”

16) 6 1 -1 9 0 “tw://bible.*?id=49.1.13|AUTODETECT|”

; ) 12 1 -1 9 0 “tw://bible.*?id=49.1.13|AUTODETECT|”

Eph. 1:13) 6 1 -1 9 0 0

). Thus the doctrine of the Holy Trinity is wholly maintained. ) 6 1 3 8 0 “tw://bible.*?id=40.20.28|AUTODETECT|”

Another point that must be stressed is that the very wording of our passage 12 1 -1 9 0 “tw://bible.*?id=40.20.28|AUTODETECT|”

Matt. 20:28) 6 1 -1 9 0 0

), namely, to give his life as a ransom, indicates that Christ s death for his own must be considered ) 7 1 -1 9 0 0

a voluntary self-sacrifice) 6 1 -1 9 0 “tw://bible.*?id=43.10.11|AUTODETECT|”

. It was not forced upon the Mediator. He laid down his life of his own accord. See, again, ) 12 1 -1 9 0 “tw://bible.*?id=43.10.11|AUTODETECT|”

John 10:11) 6 1 -1 9 0 “tw://bible.*?id=43.10.15|AUTODETECT|”

, ) 12 1 -1 9 0 “tw://bible.*?id=43.10.15|AUTODETECT|”

15) 6 1 -1 9 0 0

. That fact gives to this death its atoning value. ) 6 1 3 8 0 “tw://bible.*?id=45.3.23-45.3.25|AUTODETECT|”

Finally, the ransom price was paid not (as Origen maintained) to Satan, but to the Father 12 1 -1 9 0 “tw://bible.*?id=45.3.23-45.3.25|AUTODETECT|”

Rom. 3:23 25) 6 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”

), who also himself, together with the Son and the Holy Spirit, had made arrangements for the salvation of his people 12 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”

John 3:16) 6 1 -1 9 0 “tw://bible.*?id=47.5.20|AUTODETECT|”

; ) 12 1 -1 9 0 “tw://bible.*?id=47.5.20|AUTODETECT|”

II Cor. 5:20) 6 1 -1 9 0 “tw://bible.*?id=47.5.21|AUTODETECT|”

, ) 12 1 -1 9 0 “tw://bible.*?id=47.5.21|AUTODETECT|”

21) 6 1 -1 9 0 0

).��) -2 1 0 0 0 0 0 0

_ftnref22

9 1 -1 9 0 “#_ftn22”

715) 6 1 -1 9 0 0

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The context must not be overlooked. Here in ) 12 1 -1 9 0 “tw://bible.*?id=40.20.28|AUTODETECT|”

Matt. 20:28) 6 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”

Jesus is teaching that his own willingness to humble himself to the point of giving his life as a ransom for many must be reflected in The Twelve (see verse 20: the two sons of Zebedee; and verse 24: the ten); and, by extension, in all his followers. To be sure, Christ s own sacrifice is unique. It alone has atoning value. Consequently it cannot be duplicated. But in his own small degree and manner every follower of Christ must, by God s grace, show that love to others. He who believes ) 12 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”

John 3:16) 6 1 -1 9 0 “tw://bible.*?id=62.3.16|AUTODETECT|”

must not forget to practice ) 12 1 -1 9 0 “tw://bible.*?id=62.3.16|AUTODETECT|”

I John 3:16) 6 1 -1 9 0 0

b! Such is the law of the kingdom. ) 6 1 3 8 0 0

20:29 34 ) 7 1 -1 9 0 0

The Healing of the Two Blind Men at Jericho) 6 1 -1 9 0 0

) 6 1 3 8 0 “tw://bible.*?id=41.10.46-41.10.52|AUTODETECT|”

Cf. ) 12 1 -1 9 0 “tw://bible.*?id=41.10.46-41.10.52|AUTODETECT|”

Mark 10:46 52) 6 1 -1 9 0 “tw://bible.*?id=42.18.35-42.18.43|AUTODETECT|”

; ) 12 1 -1 9 0 “tw://bible.*?id=42.18.35-42.18.43|AUTODETECT|”

Luke 18:35 43) 6 1 -1 9 0 0

) 6 1 3 8 0 0

29 Now as they were going out of Jericho a large crowd followed him. 30 And look, two blind men, sitting by the wayside and hearing that Jesus was passing by, cried out, Lord, take pity on us, Son of David. 31 The crowd warned them to be quiet, but they shouted all the louder, Lord, take pity on us, Son of David. 32 So Jesus stopped and called them. What do you want me to do for you? he asked. 33 They said to him, Lord, (we desire) that our eyes may be opened. 34 Jesus, moved with compassion, touched their eyes, and immediately (the men) regained their sight and followed him. ) 6 1 3 8 0 “tw://bible.*?id=42.10.30|AUTODETECT|”

The Jericho of Jesus day and its present-day ruins lie somewhat to the south of Old Testament Jericho. The city which Matthew mentions here in 20:29 was located about fifteen miles northeast of Jerusalem. Since Jerusalem was about 3,300 feet higher in altitude than Jericho, this fact sheds light on ) 12 1 -1 9 0 “tw://bible.*?id=42.10.30|AUTODETECT|”

Luke 10:30) 6 1 -1 9 0 0

a certain man was ) 7 1 -1 9 0 0 going down) 6 1 -1 9 0 0 from Jerusalem to Jericho. Herod the Great and later also Archelaus, his son had strengthened and beautified this city, giving it a theater, amphitheater, villas, and baths. Even before the reign of Herod I it was already a little paradise, with its palm trees, rose gardens, etc. Its winter climate was delightful, making it a winter-residence fit for a king. Had not Mark Antony given it to Cleopatra, the Egyptian queen, as a token of his affection?��) -2 1 0 0 0 0 0 0 _ftnref23 9 1 -1 9 0 “#_ftn23”

716. 6 1 -1 9 0 0 �� ) 6 1 3 8 0 “tw://bible.?id=42.12.50|AUTODETECT|” However, it was not with the beauty and splendor of Jericho that Jesus was chiefly concerned, as he travels now, with his little company, from Perea southwestward, across the Jordan; and thus via Jericho to Jerusalem and the cross. Though an indescribably heavy burden is resting upon his own heart 12 1 -1 9 0 “tw://bible.?id=42.12.50|AUTODETECT|” Luke 12:50) 6 1 -1 9 0 0 ), he has not lost his sympathy with the needs of others. ) 6 1 3 8 0 0 Before entering upon the exegesis of verses 29 34 it is, however, necessary to say a word about the little paragraph as a whole. It has proved to be a feast for ) 7 1 -1 9 0 0 a.,) 6 1 -1 9 0 0 on the one hand, ) 7 1 -1 9 0 0 harmonizers;) 6 1 -1 9 0 0 and ) 7 1 -1 9 0 0 b.,) 6 1 -1 9 0 0 on the other, ) 7 1 -1 9 0 0 detractors) 6 1 -1 9 0 0 . The trouble is that Matthew speaks of ) 7 1 -1 9 0 0 two) 6 1 -1 9 0 0 blind men, while Mark and Luke make mention of ) 7 1 -1 9 0 0 one,) 6 1 -1 9 0 0 whom Mark calls Bartimaeus. Also, according to Matthew and Mark the miracle occurred as Jesus and his disciples were leaving Jericho; Luke, as he drew near to Jericho. ) 6 1 3 8 0 0 As to the first difficulty, is it possible that Mark, who was Peter s interpreter, had heard only the story of Bartimaeus? Of course, this is not really a solution; it simply pushes the problem back a little, from Mark (and Luke, who presumably had read Mark) to Peter. On the other hand, the problem is not at all serious. There is no real contradiction, for neither Mark nor Luke tells us that Jesus restored sight to the eyes of ) 7 1 -1 9 0 0 only) 6 1 -1 9 0 0 one blind man. For the rest, it must be admitted that we do not have the answer: we do not know why Mark wrote and Peter, let us suppose, had spoken about Bartimaeus and not also about the other blind man. ) 6 1 3 8 0 0 As to the second problem, among the solutions that have been offered are the following: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 There were two Jerichos: Jesus therefore could have performed the miracle while he was leaving the one and entering the other; ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 One blind man was healed as Jesus entered Jericho, another as he left; ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 Jesus entered the city, had passed through it, and was now leaving it. While he was ) 7 1 -1 9 0 0 going out) 6 1 -1 9 0 0 of the city he saw Zacchaeus up in the tree, and told that little publican to come down. So, with Zacchaeus he ) 7 1 -1 9 0 0 re-entered) 6 1 -1 9 0 0 the city to lodge at the tax-collector s home for the night. According to the proposed solution it was during this re-entry of the city that the miracle took place. Hence, Matthew and Mark can say that it was performed while he was leaving the city; Luke, as he drew near to it. ) 6 1 3 8 0 0 All three solutions are open to objections, however. As to solution ) 7 1 -1 9 0 0 a:) 6 1 -1 9 0 0 in an account which presents so much resemblance compare, for example, Mark s account with that of Luke it would be very strange, indeed, if the name Jericho meant two different things. As to ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 this does not solve anything, for Mark and Luke are clearly speaking about the same blind man, Bartimaeus, the son of Timaeus. Nevertheless, according to Mark this man had his eyesight restored as Jesus was leaving Jericho ; according to Luke, as he drew near to Jericho. And as to ) 7 1 -1 9 0 0 c,) 6 1 -1 9 0 0 it does not explain why, as this view presupposes, the word entered would have the meaning re-entered from the other side. Other solutions are not any better: for example, that the blind man was sitting by the roadside begging, as Jesus entered the city from the east; that he then kept on following Jesus all the way through the city until finally, while Jesus was leaving the city, he cured him. The best answer is, There is, indeed, a solution, for this Scripture, too, is inspired. However, ) 7 1 -1 9 0 0 we do not have that solution!) 6 1 -1 9 0 0 ��) -2 1 0 0 0 0 0 0 _ftnref24 9 1 -1 9 0 “#_ftn24”
717. 6 1 -1 9 0 0 �� ) 6 1 3 8 0 0 Turning now to the story itself, as Matthew tells it, we notice that the material covered by its indicated theme, The Healing of the Two Blind Men at Jericho, may be distributed under these headings: 1. their wretched conditon (verses 29, 30); 2. their added difficulty (verse 31a); 3. their commendable persistence (verse 31b); and 4. the marvelous blessing which Jesus bestowed on them (verses 32 34). ) 7 1 3 8 0 0

1. Their Wretched Condition) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 29, 30. Now as they were going out of Jericho a large crowd followed him. And look, two blind men, sitting by the wayside and hearing that Jesus was passing by, cried out, Lord, take pity on us, Son of David.) 6 1 -1 9 0 0 As Passover was approaching we are not surprised that a large crowd, probably from Galilee and from Perea, was following Jesus. Outside the city, Jesus having now passed through from east to west, two blind men were sitting by the wayside. This is not the first time Matthew has recorded the cure of two blind men (see on 9:27 31). Nevertheless, one can hardly speak of a doublet in this connection, for in ) 7 1 -1 9 0 0 every) 6 1 -1 9 0 0 verse of 20:29 34 there is at least one item with respect to which the story here recorded differs from that in the previous passage, as any reader can see for himself by placing the two accounts side by side. ) 6 2 3 8 0 0 Although the blind men cannot see Jesus, they hear the bustle of the crowd, and upon enquiry learn that Jesus is passing by. They then immediately begin to cry out, Lord, take pity on us, Son of David. As this same cry had also been uttered by the two blind men of 9:27 31, I shall simply refer to the explanation there given. As there explained, the term Son of man must be taken in its Messianic sense. This does not mean that these men already at that time had a full appreciation of the spiritual character of Jesus messiahship. Not at all.

It does, however, indicate that they were among the few who were able to give a better answer to the question, Who do the people say that the Son of man is? than was given by the people in general, according to 16:13, 14. ) These two blind men, then, are imploring Jesus to take pity on that is, to show mercy to them. Their situation was indeed deplorable. Not only were they blind but, if for a moment we may cull an item of information from the accounts in Mark and Luke, they were beggars. For their sustenance they had to depend on the generosity of the crowd. ) 7 1 3 8 0 0 2. Their Added Difficulty) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 31a. The crowd warned them to be quiet.& ) 6 1 -1 9 0 0 Just why the crowd did this we do not know. Possible answers: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 The people were in a hurry to get to Jerusalem and did not want Jesus to be stopped by these beggars; ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 they deemed this yelling to be out of harmony with the dignity of the person addressed; ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 they were not as yet fully ready to hear the idea Jesus is the Son of David, the Messiah publicly proclaimed (see on 8:27; 12:23); and ) 7 1 -1 9 0 0 d.) 6 1 -1 9 0 0 they knew that their religious leaders would not appreciate this. ) 7 1 3 8 0 0 3. Their Commendable Persistence) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 31b & but they shouted all the louder, Lord, take pity on us, Son of David.) 6 1 -1 9 0 0 That was to their credit. They realized that if help was going to come from any source, it would have to come from the Son of David. ) 7 1 3 8 0 0 4. The Marvelous Blessing Which Jesus Bestowed on Them) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 32 34. So Jesus stopped and called them. What do you want me to do for you? he asked. They said to him, Lord, (we desire) that our eyes may be opened. Jesus, moved with compassion, touched their eyes, and immediately (the men) regained their sight and followed him.) 6 1 -1 9 0 0 The time has arrived when Jesus no longer forbids this public acclaim (contrast 8:4; 9:30; 17:9). Within just a few days he will, by means of his suffering on the cross, show to all who are willing to see, in what sense he is indeed the Son of David. The character of his messianic office in simple language: how he saves will then become evident, though the majority will still refuse to accept the truth. ) 6 1 3 8 0 0 Jesus reveals himself here as being not only all-powerful but also superlatively merciful. Very tenderly he asks these men to tell him, here in public, just what it is they desire of him. They are beggars. Are they asking for alms? Their answer is the expected one: (We desire) that our eyes be opened. We are then once more specifically assured that Jesus not only granted them their wish, but that he did this because he was moved with compassion. His ) 7 1 -1 9 0 0 heart) 6 1 -1 9 0 0 was in the act. For the concept compassion see N.T.C. on Philippians, footnote 39 on p. 58. In line with this compassion was the tender touch. For this see on 8:3, pp. 391f. Immediately and completely their sight was restored. All is light now, and this, we may be sure, not only physically what a joy and what a riches was even this! but also, at least to a certain extent, spiritually. Their confidence in Jesus had been rewarded. ) 6 1 3 8 0 0 This very miracle may well have contributed its quota to the enthusiasm with which the multitude would soon be acclaiming Jesus in connection with his triumphal entry into Jerusalem. It did not mean, however, that the people now recognized in him the ) 7 1 -1 9 0 0 real) 6 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Messiah, the one of ) 12 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 6 1 -1 9 0 0 . ) 6 1 3 8 0 0 Thus, on a note of glory, ends the second large division of Matthew s Gospel. ) 7 1 3 8 0 0 Summary of Chapter 20) 6 1 -1 9 0 0 ) 6 1 3 8 0 0 The parable (verses 1 16) that begins here is an elucidation of the immediately preceding rule: But many that are first shall be last, and (many) last first. The owner of an estate goes to the market-place early in the morning to hire laborers for his vineyard. He reaches an agreement with them for a denar a day, and sends them into the vineyard. At 9 A.M., 12 noon, and 3 P.M. he hires more laborers, promising them, Whatever is right I will give you, an assurance which these men accept without any haggling. Even at 5 o clock he sends some more laborers into his vineyard. They too are glad to go, no questions asked.

At quitting time the owner orders the foreman to pay the men their wages, but strangely adds, beginning with those hired last. Stranger still: all the men must be given the same wage: one denar. Those hired first complain to the owner, for, in view of what those hired last had received, they (those hired first) had expected more. They envy the late-comers. The owner reminds them of the fact that they had ) 7 1 -1 9 0 0 agreed) 6 1 -1 9 0 0 to work for a denar a day. He rebukes them for their mercantile spirit, their failure to recognize the right of the owner to do with his own money whatever he pleases, and their loathsome envy. For the spiritual lessons to be drawn from this parable see p. 740. ) 6 2 3 8 0 0 The next paragraph (verses 17 19) contains the third prediction of Christ s approaching passion and resurrection. It is far more circumstantial than either of the preceding, describing several of the details of the bitter trial Jesus is about to undergo. ) In both of these paragraphs (verses 1 16; verses 17 19) eager service, willingness to sacrifice for the sake of others, without always asking, What is there in it for me has been stressed. How slow are people to learn this lesson! This appears from the paragraph (verses 20 28) that tells about the request of the mother of the sons of Zebedee. She kneels down in front of Jesus with the request, Say that these two sons of mine shall sit one at thy right and one at thy left in thy kingdom. Her sons, James and John, join their mother in asking this favor. Jesus points out that ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 the greatness for which they yearn requires sacrifice; ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 not he but the heavenly Father has determined the degree of glory each of the ransomed shall receive; and ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 0 only by forgetting all about greatness and instead dedicating one s life to God in humble service in the interest of others, after the example of Christ, can true greatness be obtained. The unique sacrifice of Christ is stressed in the meaningful passage, the Son of man did not come to be served but to serve, and to give his life as a ransom in the place of many. ) 6 1 3 8 0 0 The closing paragraph (verses 29 34) describes what happened when Jesus with his disciples was traveling from Perea in a southwestern direction, across the Jordan, and thus via Jericho toward Jerusalem and the cross. As he was going out of Jericho two blind men, sitting by the wayside, cry out, Lord, take pity on us, Son of David. Their wretched condition consists in this that they are not only blind but also beggars. Their added difficulty is that the huge crowd following Jesus tells them to keep still. Their commendable persistence appears from the fact that instead of being quiet they cry all the louder. Finally, the marvelous blessing which Jesus bestows on them becomes evident in that not only are they healed but they are treated with marvelous compassion and tenderness. ) 7 1 3 8 0 0 The Work Which Thou Gavest Him to Do) 6 1 -1 9 0 0 ) -2 1 0 0 0 0 0 0 _ftn1 9 1 3 8 0 “#_ftnref1” 697 ) 6 1 -1 9 0 0 Even more precisely, a man, a house-lord. This is another instance of the pleonastic use of �������. See footnote 663 on p. 704. ) -2 1 0 0 0 0 0 0 _ftn2 9 1 3 8 0 “#_ftnref2” 698 ) 6 1 -1 9 0 0 Note ����������� middle aor. infin. of ������: literally to engage for ������ (wages). ) -2 1 0 0 0 0 0 0 _ftn3 10 1 3 8 0 “#_ftnref3” A.R.V. ) 6 1 -1 9 0 0 American Standard Revised Version ) -2 1 0 0 0 0 0 0 _ftn4 9 1 3 8 0 “#_ftnref4” 699 ) 6 1 -1 9 0 “tw://bible.?id=53.3.11|AUTODETECT|” In the New Testament certain sparkling sayings have ���� (work) as their point of departure. See N.T.C. on ) 12 1 -1 9 0 “tw://bible.?id=53.3.11|AUTODETECT|” II Thess. 3:11) 6 1 -1 9 0 “tw://bible.?id=54.5.13|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=54.5.13|AUTODETECT|” I Tim. 5:13) 6 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn5 9 1 3 8 0 “#_ftnref5” 700 ) 6 1 -1 9 0 0 ��������. ) -2 1 0 0 0 0 0 0 _ftn6 9 1 3 8 0 “#_ftnref6” 701 ) 6 1 -1 9 0 0 D. A. Schlatter, in his ) 7 1 -1 9 0 0 Erl�uterungen zum Neuen Testament) 6 1 -1 9 0 0 , Stuttgart, 1908, p. 223, states, in ) 7 1 -1 9 0 0 explanation) 6 1 -1 9 0 0 of the parable, To harbor within oneself envy over against others because God reveals his grace to them & what a depth of depravity is revealed by this kind of disposition. ) -2 1 0 0 0 0 0 0 _ftn7 9 1 3 8 0 “#_ftnref7” 702 ) 6 1 -1 9 0 0 According to the context this seems to be the correct English equivalent of ����� here. See also N.T.C. on Galatians for both ����� (footnote 176, p. 234 of that Commentary) and the verb ������� (footnote 171, p. 232). ) -2 1 0 0 0 0 0 0 _ftn8 9 1 3 8 0 “#_ftnref8” 703 ) 6 1 -1 9 0 “tw://bible.?id=42.12.55|AUTODETECT|” The noun ������ is found also in ) 12 1 -1 9 0 “tw://bible.?id=42.12.55|AUTODETECT|” Luke 12:55) 6 1 -1 9 0 “tw://bible.?id=59.1.11|AUTODETECT|” ( It is going to be a scorcher, that is, a very hot day) and in ) 12 1 -1 9 0 “tw://bible.?id=59.1.11|AUTODETECT|” James 1:11) 6 1 -1 9 0 0 Compare the verb ����, to light, burn. ) -2 1 0 0 0 0 0 0 _ftn9 11 1 3 8 0 “#_ftnref9” 704 ) 6 1 -1 9 0 0 Literally, Is your eye evil.& ) -2 1 0 0 0 0 0 0 _ftn10 9 1 3 8 0 “#_ftnref10” 705 ) 6 1 -1 9 0 “tw://bible.?id=60.2.18|AUTODETECT|” It is clear also from ) 12 1 -1 9 0 “tw://bible.?id=60.2.18|AUTODETECT|” I Peter 2:18) 6 1 -1 9 0 0 (note the synonyms) that at times ����� means ) 7 1 -1 9 0 0 kind, generous) 6 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn11 9 1 3 8 0 “#_ftnref11” 706 ) 6 1 -1 9 0 0 The addition, for many be called, but few chosen (A.V.) is not based upon the best Greek text. ) -2 1 0 0 0 0 0 0 _ftn12 9 1 3 8 0 “#_ftnref12” 707) 6 1 -1 9 0 0 ) 6 1 3 8 0 0 Having now presented an explanation of this parable, what is the author s estimate of the views of some of the other commentators? For titles of their works see the Bibliography at the end of this volume. In this note (with one necessary exception) only the ) 7 1 -1 9 0 0 pages) 6 1 -1 9 0 0 will be indicated. ) 6 5 3 8 0 0 John Calvin, pp. 410 312, points out that according to this parable God calls freely whomsoever he pleases, and grants to those whom he calls whatever rewards he deems suitable. Calvin definitely rejects the idea that those called first represent the Jews; those called last the Gentiles. ) This very idea, or something closely resembling it, is however advocated by R. Knox, p. 43, who claims that any interpretation which ignores this view becomes intolerably flat and almost meaningless. Since there is nothing in the text or context to suggest this Jew-Gentile contrast I agree with Calvin and many others on this point. It is only fair to state that Knox presents much valuable material, and is easy to read. ) Zahn, pp. 605, 606, points out correctly, I believe that according to the teaching of this parable those who boast about remuneration as if it were a right, and who envy their fellows, do not remain unpunished. Also, as he sees it again, I agree the parable commends those who went to work fully confident that the owner would reward them generously. ) Schlatter see also above, footnote 701, p. 739 points out, p. 223, that according to this parable those alone are the recipients of grace who do not begrudge others the blessing of receiving it.

I find his comments many of them of a very practical nature and always presented in a lively style most interesting and instructive. ) J. A. C. Van Leeuwen, p. 138, in his unique manner, offers some worth-while sidelights: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 on 20:12: in their envy those who complain even neglect to address their employer politely; ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 on 20:15: if the complainer looks darkly (or: askance) at the employer because of the latter s generosity shown to the late-comers, so much the worse for that complainer! What was said about Schlatter can also be truly said about Van Leeuwen: his style sparkles! ) 6 3 3 8 0 0 Though I find much of Lenski s material worthy of hearty endorsement, yet his treatment of the present parable is to me not wholly satisfactory. On pp. 742 759 he allegorizes so generously the steward is Christ; the denarius means temporal blessings; the laborers hired last are inexcusable idlers; etc. that, because of this, the main lesson of the parable does not stand out with sufficient clarity. Also, his statement, p. 750, that the expression now evening having come (20:8) is no indication of the final judgment or of the end of each person s individual life, will probably find few supporters. Does not the parable show exactly what will take place in the end, namely, when the Son of man shall be seated on the throne of his glory (19:28, closely connected with 19:30, which, in turn, introduces 20:1 16)? See also 13:40 43, 49, 50; 25:31 46. ) As I see it, what is the weak point in Lenski s treatment is the strong point in the interpretation presented by H. N.

Ridderbos, Vol. II, pp. 69 73. That author avoids all unnecessary allegorization and, as I see it, places the emphasis where it belongs. ) F. W. Grosheide, pp. 300 303, in his own succinct and sparkling manner, points out that the parable stresses the freedom and sovereignty of God in imparting the reward of grace, no one being entitled, because of what he did or i) 7 1 -1 9 0 0 magi) 6 1 -1 9 0 0 nes he did, to receive anything from God. ) 6 1 3 8 0 0 R. C. Trench, in his ) 7 1 -1 9 0 0 Notes on the Parables of Our Lord,) 6 1 -1 9 0 “tw://bible.?id=40.20.15|AUTODETECT|” pp. 61 66, commenting on ) 12 1 -1 9 0 “tw://bible.?id=40.20.15|AUTODETECT|” Matt. 20:15) 6 1 -1 9 0 “tw://bible.?id=5.15.9|AUTODETECT|” b Is thine eye evil, because I am good? points out that Scripture represents envy as being expressed by the eye 12 1 -1 9 0 “tw://bible.?id=5.15.9|AUTODETECT|” Deut. 15:9) 6 1 -1 9 0 “tw://bible.?id=9.18.9|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=9.18.9|AUTODETECT|” I Sam. 18:9) 6 1 -1 9 0 0 ). He also rightly shows that the parable teaches men to refrain from priding themselves on their deeds, as if these would give them a claim on God s blessings. ) 6 1 3 8 0 0 W. M. Taylor, pp. 104 120, is certainly correct when, in his refreshing and very valuable treatment of this parable, he points out, as some other interpreters have also done, that what the employer is said to have done when he paid the late-comers as much as the early arrivals would lead to disaster if applied to labor and industry generally. He also states, however, that it truly represents ) 7 1 -1 9 0 0 God s) 6 1 -1 9 0 “tw://bible.?id=42.15.25-42.15.30|AUTODETECT|” dealings with men. As he sees it, the parable condemns the disposition of the hireling think of the older brother 12 1 -1 9 0 “tw://bible.?id=42.15.25-42.15.30|AUTODETECT|” Luke 15:25 30) 6 1 -1 9 0 0 ) that seeks to deal with God on the basis of so much work for so much pay. All of this I heartily endorse. ) -2 1 0 0 0 0 0 0 _ftn13 9 1 3 8 0 “#_ftnref13” 708 ) 6 1 -1 9 0 0 For a detailed study of the verb ���������, from which this nom. sing. fem. pres. participle ����������� is derived, see pp. 171, 391. It has been variously rendered: dropping to her knees, kneeling, bowing low, followed in each case by before with him understood. ) -2 1 0 0 0 0 0 0 _ftn14 11 1 3 8 0 “#_ftnref14” 709 ) 6 1 -1 9 0 0 ��������� third per. pl. aor. subjunctive of ������. ) -2 1 0 0 0 0 0 0 _ftn15 11 1 3 8 0 “#_ftnref15” 710 ) 6 1 -1 9 0 0 Note the distinction between �0����� active (20:20) and �0������ middle (20:22). On this distinction see Gram.N.T., p. 805. ) -2 1 0 0 0 0 0 0 _ftn16 10 1 3 8 0 “#_ftnref16” A.V. ) 6 1 -1 9 0 0 Authorized Version (King James) ) -2 1 0 0 0 0 0 0 _ftn17 11 1 3 8 0 “#_ftnref17” 711 ) 6 1 -1 9 0 “tw://bible.?id=41.10.41|AUTODETECT|” The form ���������� is the third per. pl. aor. indic. of ��������. Besides its occurrence here in 20:24 12 1 -1 9 0 “tw://bible.?id=41.10.41|AUTODETECT|” Mark 10:41) 6 1 -1 9 0 “tw://bible.?id=41.14.4|AUTODETECT|” ), it is also found in 21:15 for the Jewish leaders displeasure with Jesus; in 26:8 12 1 -1 9 0 “tw://bible.?id=41.14.4|AUTODETECT|” Mark 14:4) 6 1 -1 9 0 “tw://bible.?id=41.10.14|AUTODETECT|” ) for the disciples attitude toward Mary of Bethany; in ) 12 1 -1 9 0 “tw://bible.?id=41.10.14|AUTODETECT|” Mark 10:14) 6 1 -1 9 0 “tw://bible.?id=42.13.14|AUTODETECT|” , for Christ s anger when babes were being prevented from reaching him; and in ) 12 1 -1 9 0 “tw://bible.?id=42.13.14|AUTODETECT|” Luke 13:14) 6 1 -1 9 0 “tw://bible.?id=49.4.26|AUTODETECT|” , of the ruler of the synagogue, because Jesus healed on the sabbath. These references show that in all these instances, except one, being angry was the result of sin. In the case of Jesus it was the result of love, his own love for the little ones. See also N.T.C. on ) 12 1 -1 9 0 “tw://bible.?id=49.4.26|AUTODETECT|” Eph. 4:26) 6 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn18 11 1 3 8 0 “#_ftnref18” 712 ) 6 1 -1 9 0 0 The preferred reading ���� has imperative force: it shall not be, must not be ; hence, do not let it be. See Gram.N.T., p. 943. ) -2 1 0 0 0 0 0 0 _ftn19 9 1 3 8 0 “#_ftnref19” 713 ) 6 1 -1 9 0 0 It is clear that in verses 26, 27 the two words �������� and ������ are synonyms. The temptation is, with many others, to translate them servant and slave. However, in the course of history the ideas of lack of freedom, unwilling service, cruel treatment, etc., have become so closely attached to slave that, together with other translators, I too find it impossible to accept this translation as truly representing what Jesus had in mind ) 7 1 -1 9 0 0 in the present context) 6 1 -1 9 0 0 . Far better, it would seem to the present author, is therefore the rendering (for the pair): minister & servant (A.V., A.R.V., Berkeley Version). My only reason for suggesting still another English equivalent is that today the term minister is very often understood in the technical sense of ) 7 1 -1 9 0 0 clergyman) 6 1 -1 9 0 0 . For �������� see also N.T.C. on the Gospel according to John, Vol. I, p. 119; and N.T.C. on I and II Timothy and Titus, footnote 67 on p. 135; and for ������, N.T.C. on Philippians, p. 44. ) -2 1 0 0 0 0 0 0 _ftn20 10 1 3 8 0 “#_ftnref20” N.T.C. ) 6 1 -1 9 0 0 W. Hendriksen, New Testament Commentary ) -2 1 0 0 0 0 0 0 _ftn21 9 1 3 8 0 “#_ftnref21” 714 ) 6 1 -1 9 0 0 See the author s doctoral dissertation, ) 7 1 -1 9 0 0 The Meaning of the Preposition) 6 1 -1 9 0 0 ��� ) 7 1 -1 9 0 0 in the New Testament) 6 1 -1 9 0 0 , Princeton Seminary, 1948. ) -2 1 0 0 0 0 0 0 _ftn22 9 1 3 8 0 “#_ftnref22” 715 ) 6 1 -1 9 0 0 An excellent book on this subject is that by L. Berkhof, ) 7 1 -1 9 0 0 Vicarious Atonement through Christ) 6 1 -1 9 0 0 , Grand Rapids, 1936. For other titles on the same subject see Select Literature on p. 179 of Berkhof s volume. ) -2 1 0 0 0 0 0 0 _ftn23 9 1 3 8 0 “#_ftnref23” 716 ) 6 1 -1 9 0 0 See above: pp. 159, 162, 163, 165; also Josephus ) 7 1 -1 9 0 0 Antiquities) 6 1 -1 9 0 0 XV.53, 96; XVI.143, 145, 320; XVII.160, 173, 194, 202, 254, 274, 340; XX.248; and L. H. Grollenberg, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 Plates 308 310 on p. 110; see also Index, pp. 153, 154. ) -2 1 0 0 0 0 0 0 _ftn24 9 1 3 8 0 “#_ftnref24” 717 ) 6 1 -1 9 0 0 S. V. McCasland, in his article Matthew Twists the Scriptures, ) 7 1 -1 9 0 0 JBL) 6 1 -1 9 0 0 (June, 1961), pp. 143 148, states (on pp. 146, 147, that according to Mark there was only one blind man; but when Matthew tells the same story, the one blind man becomes two. This is manifestly unfair. Mark nowhere states that there was ) 7 1 -1 9 0 0 only) 6 1 -1 9 0 0 one blind man! )