And they followed him— The blind men travelled along with Jesus, perhaps all the way to Jerusalem, being deeply affected with a sense of his power and goodness, and earnestlydesirous to shew their gratitude, by declaring openly to all the persons they met, what a great miracle Jesus had performed upon them. Besides by following him in the road without any guide, they put the truth of the miracle beyond all suspicion. Accordingly St. Luke tells us, Luke 18:43 that the people, when they saw what was done, were thankful to God for the mercy of the cure, and acknowledged the divine mission of the prophet who had performed it, and who, before the cure, had been addressed by the blind men as the Son of David, or the Messiah, The allegorical reflection which Erasmus makes on this circumstance is beautiful: "Thus Jesus by his touch cures the mind, which is blinded by worldly lusts, and gives light for this end, that we may follow his footsteps."
Inferences.—Of what vast meaning and high importance are the concluding words of our Lord's awakening parable in this chapter! Many are called, but few are chosen. We ought often to meditate upon them, that we may not content ourselves with having the offers of the Gospel made to us, or even with being admitted into the visible church of God, but may give all diligence to make our calling and election sure.
We are summoned to a course of holy labour, even to work in our Lord's vineyard; or in every station, whether public or private, to do our utmost to promote the glory of God, and the happiness of mankind. With so many calls, and so many advantages, shall we stand all the day idle? No; rather let us be active and patient, and cheerfully willing to bear all the burden and heat of the day in so good a cause; knowing that ere long the evening will come, and that he who employs us, saith, Behold, I come quickly, and my reward is with me, to give to every man according as his work shall be.
It is an encouraging thought to those who have long neglected the great business of life, that some were called at the eleventh hour; but it will be dangerous indeed for any to presume on their having such a call. It will be delusive and erroneous to strain the parable so far, as to imagine that an equal reward awaits all, without any regard to their characters or improvements; for this is most contrary to the reason of things, to the word of God, and to the great intent of that day, which is to render to every man according to his works. The Gentiles are indeed now called to equal privileges with the Jews, to which this circumstance of the parable refers; and we all see how odious a temper it was in that favourite nation to be offended with the Gospel on that account, which should rather have recommended it to their most joyful acceptance. It should be our care to avoid every degree of envy, whoever may be put on a level with, or preferred to us; acknowledging the sovereign right of God to do what he will with his own, nor suffering our eye to be evil and malicious, because he is bountiful and good. To prevent this, we should labour after that unfeigned love to the brethren, which will never allow us to repine at their advancement, but will engage us to rejoice in their honour and happiness; so shall we exchange the basest and most uneasy passion of human nature, for that which is of all others the noblest and most delightful.
He, who had his own time and ours in his hand, foreknew and foretold the approach of his dissolution; Matthew 20:17-19. When men are near their end, and ready to make their will, then is it reasonable to sue for legacies. Thus did the mother of Zebedee's children. It is an uncommon stile which is given to this woman. It had been as easy to have said the wife of Zebedee, or the sister of Mary, or of Joseph, or plain Salome; but now, by an unusual description; she is stiled the mother of Zebedee's children. Zebedee was an obscure man; she, as his wife, was no better: the greatest honour she ever had, or could have, was to have two such sons as James and John; those gave a title to both their parents. Honour ascends as well as descends; holy children dignify the loins whence they proceed, no less than they derive honour from their parents. Salome might be a good wife, a good woman, a good neighbor, but all these cannot ennoble her so much as being the mother of Zebedee's children.
The suit was the sons'; but by the mouth of their mother. It is not discommendable in parents to seek the preferment of their children: why may not Abraham sue for an Ishmael? So it be by lawful means, in a moderate measure, and in due order, this endeavour cannot be amiss.
He, who knew all their thoughts afar off, yet, as if he had been a stranger to their purposes, asks, What wouldest thou? Our infirmities do then best shame us, when they are drawn out of our own mouths; like as our prayers also serve not to acquaint God with our wants, but to make us the more capable of his mercies.
Our Saviour had said, that his twelve followers should sit upon twelve thrones, and judge the twelve tribes of Israel. This good woman would have her two sons next his person, the prime peers of his kingdom. Every one is apt to wish the best for his own: worldly honour is neither worth our suit, nor unworthy our acceptance: yes, Salome, had thy mind been in heaven; hadst thou intended this desired pre-eminence in that desired state of glory, yet I know not how to justify thine ambition.
The mother asks, the sons have the answer. To convince them of their unfitness for glory,—they are sent to their impotency in suffering, Are ye able, &c.? Matthew 20:22. O Saviour! even thou, who art one with thy Father, hadst a cup of thine own; never portion was so bitter as that which was mixed for thee; it is not enough for thee to sip of this cup, thou must drink it up even to the very dregs. When the vinegar and gall were tendered to thee by men, thou didst but kiss the cup; but when thy Father gave into thine hands a portion infinitely more distasteful; thou for our health didst drink deep of it, even to the bottom; and saidst, It is finished. And can we repine at those unpleasing draughts of affliction which are tempered for us sinful men, when we see thee, the Son of thy Father's love, thus dieted? We pledge thee, O blessed Saviour! we pledge thee according to our weakness, who hast begun to us in thy powerful sufferings: only do thou enable us, after the natural struggles of reluctant nature are over, at last willingly to pledge thee in our constant sufferings for thee; for if thou hast not grudged thy precious blood to us, well mayst thou challenge some worthless drops from us; through many tribulations must we enter into the kingdom of heaven. Let who will hope to walk upon roses and violets thither, I will trace thee, O Saviour! by the track of thy blood, and by thy red steps follow thee to thine eternal rest.
The motion of the two disciples was not more full of infirmity than their answer:—We are able; out of an eager desire of the honour, they are ready to undertake the condition. The best men may be mistaken in their own powers: alas, how striking an instance have we in the case of our Lord's followers! when it came to the issue, They all forsook him, and fled. It is one thing to suffer in speculation, another in practice. There cannot be a worse sign than for a man in a carnal presumption to vaunt of his own abilities: how justly does God suffer that man to be foiled, on purpose that he may be ashamed of his own vain confidence! O God, let me ever be humbled in the sense of my own insufficiency; let me give all the glory to thee, and take nothing to myself but my infirmities.
Oh the wonderful mildness of the Son of God! He does not chide the two disciples, either for their ambition in suing, or their presumption in undertaking; but, leaving the worst, he takes the best of their answer; and, omitting their errors, encourages their good intentions. Ye shall drink indeed, &c. Matthew 20:23. Were it not as high honour to drink of thy cup, O Saviour, thou hadst not promised it as a favour: I am deceived, if what thou grantedst was much less than that which thou deniedst. To pledge thee in thine own cup, is not much less dignity and familiarity than to sit by thee. If we suffer with thee, we shall also reign together with thee: what greater promotion can flesh and blood be capable of, than a conformity to the Lord of life and glory?—Enable thou me to drink of thy cup, and then seat me where thou wilt.
REFLECTIONS.—1st, The parable with which this chapter opens, is a comment on the text which concluded the foregoing chapter, and represents to us the Gospel dispensation, and this with particular application to the Jews and Gentiles; the former of whom were ever for excluding the latter from all the blessings of the Messiah's kingdom, and could never endure the thoughts of the heathen being admitted to equal privileges with themselves. But so God had ordained; and though for their fathers' sakes the first offers of the Gospel were to be made to them, yet the Gentiles were shortly to be admitted to the same high privileges, and glorious dispensation. But I have enlarged so fully on this parable, in the critical notes and the Inferences, that I refer my reader to them for every thing which I judge it necessary to advance on this subject.
2nd, To prepare them for that scene of distress and sufferings on which he was about to enter, our Lord once more took his disciples apart, as they went up together to Jerusalem, and repeated what he had said before, chap. Matthew 16:21 Matthew 17:22-23 informing them now more particularly concerning the manner of his sufferings and death, which he had foretold: that he should not only be betrayed into his enemies' hands, but persecuted with unrelenting malice, and by a most unrighteous sentence condemned to die: that he should be delivered to the Gentiles, the Romans, who alone had then the power of life and death in Judaea; and, after enduring the most shocking and barbarous indignities, should suffer death—tidings that no doubt filled them with horror and dismay: but he adds, for their comfort and support, that on the third day he should rise again. Note; In all the troubles that we feel or fear, it is a comfort to look forward to a resurrection-day.
3rdly, Far from being cured of their national prejudices by all the sufferings which our Lord had foretold them he should endure, they concluded that these would be only the prelude to the glorious manifestation of his temporal power at his rising again. And therefore,
1. Two of the disciples, James and John, the sons of Zebedee, with their mother Salome, who is supposed to have been nearly related to Joseph, and might therefore hope to have a strong interest in Jesus, came to their Master, and, through her preferring their request, with deep respect she besought him to grant her a favour; and being ordered to name it, she desired him to confer on her two sons the first honours of that temporal kingdom which they shortly expected would appear.
2. Pitying their ignorance and weakness, instead of upbraiding their pride and folly, our Lord turned to the two disciples, and gently admonished them, saying, Ye know not what ye ask: your notions of the nature of my kingdom are utterly mistaken: it is not an earthly throne to which I shall be exalted: and as mistaken are you in the means of attaining the honours that you seek. You are not aware of the sufferings and trials which must be endured by all those who would come to reign with me. Through much tribulation lies the entrance into heaven; and can you, think ye, drink of my bitter cup, or bear to be baptized in blood, as I must shortly be? Such sufferings as these they were not prepared for: their ambition looked so high, that they saw not the dangers which were before them, nor knew what manner of spirit they were of. Note; (1.) They who would reign with Christ, must first suffer with him; and every Christian should well count the cost, before he begins to take up his cross. (2.) In all our sufferings it should sweeten our cup to think that Christ has drank of it before us, and all the bitterness of sin he has taken away.
3. Their self-confidence is a natural consequence of their pride; and therefore without hesitation they boldly engage for their own ability and fidelity; though, alas! they were sad strangers to themselves, and knew not what they said. Note; Young converts are often very forward, till sad experience has taught them their own weakness.
4. Christ replies, and assures them that they shall suffer for him, and in a manner which they probably at that time little apprehended. But though they did so, still he left their request in suspense. The honour they sought was not to be given, unless to them for whom it is prepared of my Father. See the notes.
5. The same ambitious spirit which spake in the request of John and James, equally appeared in the indignation of the other ten against them; who each thought himself as much entitled to the superiority which they desired. They did not grieve for the sin of their brethren, but were angry at what they conceived an affront to themselves; and, while they violently condemned the ambition of the other disciples, were, like too many, blind to the same spirit in their own hearts. Note; Desire of pre-eminence is among the most fruitful sources of disputes among brethren. Instead of being in his own eyes the last and the least, each is for assuming a superiority, which the proud heart of his fellow is very unwilling to admit.
6. To silence the dispute, and strike at the root of the evil, Jesus with the greatest tenderness called them to him; and, to beat down that spirit of ambition, so evil in itself, and so peculiarly unbecoming their holy and humble profession, he endeavours to undeceive them respecting the nature of his kingdom, which was purely spiritual. The kings and princes of the Gentiles indeed thirsted after dominion and despotic sway, and the more potent exercised unbounded authority over their weaker vassals and subjects; but utterly unlike them must their conduct be. Their greatness must consist, not in lording it over God's heritage, but in their abounding labours; not in aspiring desires to rule, but in humble endeavours to promote the salvation of men's souls. The only laudable ambition that Jesus can approve, is the holy strife who shall be most condescending, and the first in every work and labour of love to serve the meanest who bear the Christian name. Nor did he, their Master, recommend aught to them, of which himself had not set them an eminent example, who came not to take state upon himself, and be served with earthly pomp and grandeur; but humbled himself to the lowest offices in the service of men's souls and bodies; and, after living the life of a servant, was about to die the death of a slave; that by the sacrifice of himself he might give his life a ransom for many, even for the whole world, but especially for them that believe and endure to the end; in order to redeem them from the guilt and power of their sins, and from the wrath of God which they had provoked: having him therefore for such a pattern of humility, they were peculiarly obliged to copy after it. Note; (1.) The affectation of earthly pomp and splendor is utterly unbecoming those who pretend to be the ministers of the meek and humble Jesus. (2.) The church of Christ has never suffered greater injuries than from the tyranny and oppression of those, who, professing to be the successors of the Apostles, seem to have inherited nothing from them, but that lordly, ambitious, and domineering spirit, for which Jesus so justly reprimanded them. (3.) The only allowable ambition among the ministers of Christ is, who shall be most humble and serviceable to their brethren, and herein most conform to their blessed Master's image.
4thly, Advancing still towards Jerusalem, Jesus and his disciples passed through Jericho, attended as usual by a vast multitude, whom curiosity to hear him or to see his miracles, desire to learn, or want of his healing influence, had drawn together; when behold a wondrous instance of his power and compassion appears.
1. Two blind men, beggars, sat by the way-side, and hearing from some of the multitude, that the famed prophet of Nazareth, who had wrought so many miracles, was passing by, they immediately concluded it a most providential circumstance, and with united and loud supplications cried out incessantly, Have mercy on us, O Lord thou Son of David. Note; (1.) In these blind beggars we may behold a lively emblem of our own souls in their natural state. Our understanding is darkness, and we are utterly destitute of all good, perishing inevitably in want and wretchedness, unless the divine mercy respect our misery and relieve us. (2.) They who feel their real state, will cry after Jesus, the only hope of the miserable and the destitute. (3.) Providential opportunities should be improved; if we neglect them now, they never may return.
2. They made so loud a noise, and cried so vehemently, that the multitude rebuked them as troublesome, and bade them be silent. But this only made them redouble their prayers, saying, Have mercy on us, O Lord, thou Son of David: thou, who art so able to help us, whose tender mercies have been so often extended to others, let our pitiable case engage thy notice, and move thy wonted compassions. And herein they have set us a noble example, (1.) Of fervent prayer. Their wants were great; they felt them with deep sensibility; therefore they cried so loud, so perseveringly: so should we do. We may meet with many discouragements in seeking Christ; but these, instead of silencing our prayer, should quicken our importunity. (2.) Of confident faith. They were fully persuaded, that what they asked, he was willing and able to grant them. His power as the Lord, his office as the Son of David, emboldened their trust in his mercy. It is by faith that we must thus in every distress honour Jesus by casting our care upon him, pleading his name as the ground of our confidence. (3.) Of deep humility. They ask for mercy alone, referring themselves intirely to him for the manner in which he pleases to dispense it to them. We have no merit; can claim nothing at God's hands; deserve nothing but wrath and hell: all our hope is in his boundless grace, to supply all our poverty and wretchedness, to pardon our guilt, and to bestow the graces of the spirit, and thereby all the great privileges of the gospel dispensation. This mercy grant, O Son of David!
3. Christ, who had heard their cries, and knew what rebukes they had met with, stood and called them to him; for he delights to revive the spirit of the contrite, and to relieve the wants of the miserable. He bids them therefore prefer their request, intimating his readiness to grant the mercy they had so importunately sought. Note; The promises of Christ give an unlimited scope to our prayers; we can ask nothing really good for us, which Jesus is not willing to borrow.
4. The poor blind men have a ready answer: Lord, that our eyes may be opened. They ask not for silver or gold, but for a boon far more difficult to be granted, which yet they are assured he can easily bestow. We have need to prefer the same prayer every day; and would to God we were more deeply affected with our spiritual blindness, that our applications might be more frequent and fervent.
5. Their cure is immediate. The compassions of Jesus left them not in suspense: he touched their eyes; a flood of day instantly broke upon them; and joining the company, they joyfully followed him, testifying their gratitude, love, and praise. Note; They who are enlightened by the Redeemer's grace, will from that moment cleave to him in his holy ways, and gratefully labour to advance his glory.