CRITICAL NOTES
Matthew 20:29. Jericho.—See p. 480.
Matthew 20:30. Two blind men.—Here occurs one of the most marked of the apparent discrepancies of the Gospels. According to Matthew, Jesus healed two blind men on departing; according to Mark, one blind man on departing; according to Luke, one blind man on entering the city. The older Harmonists assumed that there were two miracles; that one blind man was healed at the entrance, and two at the departure, of Christ; and that Mark gave prominence to Bartimæus as the better known of the two persons. Ebrard thinks that Matthew combined the two accounts of Mark and Luke, and placed them in the departure from the city. (So also Wieseler.) It may simplify the matter if we consider that Jesus did not enter Jericho by the Jordan gate from Peræa, but came from Ephraim, and therefore probably made His exit by the same gate through which He entered. The blind man cried out upon Jesus, was threatened and restrained; he cried louder, and Jesus then regarded and healed him. But the Lord might have kept the blind man waiting till His return, to test him; and thus the Evangelists record the same event—the one, however, connecting it with the entrance, the other with the exit. Further, it is not difficult to suppose that in the interval another blind man joined company with the first, Bartimæus; and that both encouraged each other in the louder cry (Lange). The discrepancy does not in the slightest degree affect the credibility of any of the witnesses; it only serves, together with the other variations, to show the independence of the different accounts (Gibson).
Matthew 20:31. The multitude.—The caravan of Galileans and others going up to Jerusalem for the passover (Carr).
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 20:29-34
A lesson in prayer.—Much has been written on some of the minor details in which this story and the parallel stories of St. Mark and St. Luke appear, at first sight, to differ. Judging from what has happened in regard to other parts of the Bible, we are content to believe that, if only our information on the subject were fuller than it is, we should find these to be points on which their agreement was only concealed for a time. 2 Kings 5:7; Daniel 5 end of Matthew 20:16; and Luke 2:2, are cases in point. What was supposed in these passages, at first sight to be proofs of inaccuracy, have since been seen, with fuller light on the subjects discussed, to be evidences of correctness. It is certainly not unfair, therefore, to suppose something similar to he true in this case; and, if we do nothing more, at least to suspend our judgment till all the evidence has been heard. Passing, therefore, to those more important features in regard to which all the stories are found visibly to agree, we shall find that they teach us the three following great lessons as to the great duty of prayer—that it must be believing in its origin; urgent in its character; specific in its aim.
I. Believing in its origin.—This was evidently so in the case of the first prayer recorded in this story. As they sit by the wayside, near the city of Jericho, the blind men hear sounds which greatly excite their attention. Many voices are heard speaking, multitudes of feet are heard passing, as they sit there. Naturally, they ask some among those passers-by to tell them what it all means. When they learn what it is, they are naturally excited very much more. Evidently they had heard before of Jesus of Nazareth—of His character, as full of mercy—of His greatness, as full of power—of His claims, as Son of David. Evidently they believe, also, in what they have heard. “Faith,” in their case, has come by “hearing” (Romans 10:17), and therefore it is that they cry out in the manner they did—appealing to Christ for that mercy of which they have heard—relying on Him to display that power of which they have heard—calling upon Him by that title which they hear He has claimed (Matthew 20:30). In every way, therefore, we see that their prayer proceeded from faith. How, indeed, if we think of it, can any true prayer do anything else? As the Scripture has said (Hebrews 11:6), “He that cometh to God” at all “must believe that He is, and that He is the rewarder of them that diligently seek Him.” Much more is this true of those who come in supplication. How can they think of praying except to One whom they believe able to hear it? How are they likely to do so except to One whom they believe willing as well? And why should they do so unless they also believe that He can do what they ask? This is prayer, therefore—this is the root of it—asking in faith.
II. Urgent in character.—It is with prayer as it is with a stream. There are sure to be obstacles in the way of a stream, wherever it flows. But these obstacles never do more than check its flow for a time. The continual weight—the continually increasing weight—of the water behind, continually tends to press forward the water before. The greater, in fact, the obstacles in its way, the greater is the increase in the amount of water behind; and the greater, therefore—ever increasingly greater—its consequent pressure and weight. The more you check it, in fact, the more strong it becomes. Even if not much at first, by trying to stop it, you make it formidable indeed in the end. Just so it is with that true prayer which has its source in true faith. That there will be obstacles, sometimes, in the way of its immediately succeeding, follows, as it were, from the mere fact that it is offered in faith. There would be no call for faith if there were no difficulties, no hindrances, in the way. But such hindrances never eventually check the flow of true faith. They only arouse in the heart that offers it a greater sense of its need, a deeper perception of the nature of the emergency, a profounder conviction that the only way out of it is by perseverance in prayer. And they only, as it were, therefore, by the increasing pressure of these feelings, give greater strength to its flow. This is strikingly exhibited in the next thing to be noticed in the story before us. The multitude try to stop the blind men from pressing their request upon Jesus. They even go so far as to rebuke them for applying to Him at all. But it has no effect in the way of stopping them—none in the least. They do not pray less, they pray more, than before. If the multitude will not listen, all the more reason for still appealing to Jesus. If others will not assist them, all the more reason for exerting themselves. If others bid them be silent, all the more reason for “crying out” more (Matthew 20:31). We see what it is. “They know in Whom they have believed”—where their only help is, their only hope, their only prospect of good. Greater, therefore, is the energy behind than all the impediments in their path.
III. Specific in aim.—For success in prayer this is just as essential as perseverance and faith. There must be a correct aim as well as a strong bow if the arrow is to arrive at its mark. Where we have a definite need there must be a definite description of it if we are to obtain our desire. It pleases God, as a general rule, to be inquired of by us before He grants our requests. This is brought out strongly in the last thing of which we are told in this story. There was everything in the case and attitude and behaviour of these men to show what it was they desired. Their evident blindness—their well-known helplessness, their sightless eyeballs, their eager countenances, their persevering outcries, told this plainly enough. But for all this, before Jesus grants it to them, they must express it in words. They have come up to Him. They are standing before Him. The multitudes also far and near are standing around. All are listening, all looking on, all awaiting the issue. Then, before them all, and in the hearing of all, the Saviour makes His inquiry: “What will ye that I should do unto you?” Then, in the same silence, and the same hearing, they make their reply. “Lord, that our eyes may be opened.” And then at last, and then immediately, their desire is fulfilled (Matthew 20:34). Why so? Because now nothing more is required. To their faith they have added perseverance. To their perseverance they have added definiteness. There is nothing more to be done. It is like a man who has succeeded in finding the right key to a door; and who has subsequently made his way with much expenditure of time and trouble to the door of that house; and has finally put the key into the lock of that door, and shot back its bolt. He has nothing to do now but go in!
What is that we, individually, desire and need at Christ’s hands? Let us think of it now in the light of these truths. Let us think of it in faith. Do we believe Him to be willing and able to grant it? To grant it exactly in the shape that we ask? Or in some other equivalent and perhaps much better shape? Have we asked for it as long and as earnestly and in the face of as many difficulties as the men in this story? And have we as yet succeeded in putting our request into as definite and clear a shape as they finally did with their prayer? Perhaps if we think of these questions, and the lessons they involve, and try to put them into practice, we too shall be able, as was done by these men, to turn delay into promptness, and hindrances into helps, and disappointment into hope, and hope into fruition, and darkness itself into light.
HOMILIES ON THE VERSES
Matthew 20:29-34. The cure of two blind beggars.—
I. Their address to Christ (Matthew 20:29-30).
1. The circumstances of it are observable. As Christ and His disciples were departing from Jericho, in the presence of a great multitude. Two blind men concurred in the request; these joint sufferers were joint suitors, etc.
2. The address itself is more observable. “Have mercy on us, O Lord, Thou Son of David”; repeated again (Matthew 20:31).
(1) Here is an example of importunity in prayer; they cried out as men in earnest. Cold desires do but beg denials.
(2) Of humility in prayer. Only have mercy; they ask not for silver or gold, though they were poor; but mercy, mercy.
(3) Of faith in prayer. It is of excellent use in prayer to eye Christ in the grace and glory of His Messiahship; remember that He is the Son of David, whose office it is to help and save; and plead it with Him.
(4) Of perseverance in prayer, notwithstanding discouragement (Matthew 20:31).
II. The answer of Christ to this address of theirs. The multitude rebuked them; but Christ encouraged them. It were ill for us if the Master were not more kind and tender than the multitude.
1. He “stood still and called them” (Matthew 20:32).
2. He inquired further into their case.—“What will ye, etc.?” Which speaks:
(1) A very fair offer. “Here I am; let Me know what you would have, and you shall have it.”
(2) A condition annexed to this offer, which is a very easy and reasonable one, that they should tell Him what they would have Him do for them.
3. He cured them.—He did not say, “Seek in vain.” What He did was an instance of
(1) His pity;
(2) His power. “They followed Him.” None follow Christ blindfold; He first by His grace opens men’s eyes, and so draws their hearts after Him. They followed Christ as His disciples, to learn of Him; and as His witnesses, eye-witnesses, to bear their testimony to Him, and to His power and goodness.—M. Henry.
Matthew 20:29. Jericho.—On the way to Jerusalem lay the beautiful city of Jericho. The place now called by that name is such a wretched assemblage of miserable hovels that it is difficult for the traveller to realise that the Jericho of the days of our Lord was not only the most luxurious place of resort in Palestine, but one that might vie with its fashionable rivals throughout the Roman Empire. Since the days of Herod the Great it had been the winter residence of the Court. Jerusalem being on the cold hill-top, it was convenient to have within easy reach a warm and sheltered spot in the deep valley of the Jordan; and with a delightful winter climate and a rich and fertile soil, Jericho needed only the lavish expenditure of money to make it into “a little Paradise,” as Josephus calls it. With its gardens of roses and groves of palm, it was, even before the time of Herod, so beautiful a place, that, as a gem of the East, Antony bestowed it on Cleopatra as an expression of his devotion; after it passed into the hands of Herod, a theatre was erected and an amphitheatre and many other noble and costly buildings; and during the season it was thronged by the rich and the great of the land, among whom would be distinguished visitors from foreign parts. What effect would all this grandeur have on Christ and His disciples as they passed through it on their way to Jerusalem? We are not told. Two things only are noted as worthy of record; the salvation of a rich publican (Luke 19:1-10), and the healing of two poor blind men. Not the gardens and palaces of the city, but its sins and sorrows, engage the Saviour’s thoughts and occupy His time.—J. M. Gibson, D.D.
Matthew 20:31. Crowds around Christ.—Crowds gathered daily around Jesus Christ. He was thronged, pressed, almost persecuted, by the ever-accumulating multitudes. It is evident that this was not always, if it was ever, an advantage. The crowd was rather hindersome than helpful.
I. What of the crowds around Jesus Christ to-day?—Who are they, and what is their social effect? There is a crowd:
1. Of nominal followers.
2. Of bigots.
3. Of controversialists.
4. Of ceremonialists.
II. See how difficult it is for a simple-minded and earnest inquirer to find his way to Jesus Christ through such throngs.—
1. As a question of mere time they make it difficult.
2. They distract the inquirer’s thoughts.
3. They chill the inquirer’s love.
III. Against this set the glorious fact that there is no crowd, how dense or turbulent soever, through which, an earnest inquirer may not find his way.—There is a way to the Master; seek and thou shalt find; the Master, not the crowd, must redeem and pardon the sons of men.—J. Parker, D.D.
Matthew 20:30-34. Jesus gives sight (A children’s sermon).—
I. Let us talk about these two men.—Notice three things concerning them.
1. They were blind. Many ways in which people lose their sight: accident, sickness, etc. Very likely these men had been born blind. Better to be born blind than to lose one’s sight afterwards. I think such people are happier because they really do not know what they lose in not having sight. Although these men were blind they were not dumb. They used their tongues in order to get eyes.
2. They were not only blind, but poor. Some blind, but not poor; e.g. late Professor Fawcett.
3. They were not only blind and poor, but beggars. Luke tells us that one was a beggar (Luke 18:35), and I think we may conclude that his companion was a beggar also.
II. The Person to whom they spoke.—Jesus. The right Person.
III. They asked the right Person at the right time.—When a life-boat comes out to a vessel that is sinking in the sea the poor sailors who are clinging to the rigging feel that now or never they must leap on board. What was it that made these blind men cry out so loudly, “Have mercy on us,” etc.? Was it not because they felt that if they did not get their sight now they might be blind all their days?
IV. They would not leave off crying to Jesus until He noticed them.—The people told them to be quiet.
V. Let me now speak to you about the power of these men’s prayers upon the Lord Jesus.—They made Jesus stand still. He touched their eyes, etc.
Learn: I. Whatever your trouble may be, Jesus is the right Person to whom to go for help.
2. Now is the time to go to Jesus.
3. Never leave off praying because somebody tells you to do so.
4. Make the same use of your eyes as the blind men did. They “followed Jesus in the way.” We follow people when we try to do as they do.—W. Harris.
Matthew 20:32-34. The compassionate Christ.—
1. Christ taketh notice of such suppliants as the multitude doth despise. He standeth still to hear these blind men’s suit.
2. Where there is faith and sincerity the Lord will draw it forth to open view, for His own glory and the good of the believer; therefore He asketh what they would have, that it might be known that they did not seek money, but the fruit of His Divine power.
3. When misery is laid forth in faith before Christ, He meeteth it with compassion, as here in these blind men.
4. It is easy for Christ to do every greatest work, as here, to open the eyes of the blind, and to give sight to them; for He touched their eyes and they immediately received sight.
5. It is reason that what gift we get of Christ, we employ it for His honour, for their eyes received sight, and they followed Him.—David Dickson.