Verse For Today

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Mt 19:24 And again I say to you, It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God.

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These words were a proverbial speech among the Jews, to signify a thing of great difficulty, next to an impossibility; and they import thus much:  "That it is not only a very great difficulty, but an impossibility, for such as abound in worldy wealth to be saved, without an extraordinary grace and assistance from God.  It is hard for a rich man to become happy, even by God, because he thinks himself happy without God."

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Mt 19:25 When His disciples heard, they were exceedingly amazed, saying, Who then can be saved?

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The disciples understanding how naturally and strongly men love the world, and how idolatrously and inordinately their hearts run out upon it, they say unto Christ,  Lord, who then can be saved?
 
Learn, 1. That when the general difficulties which lie in the way of salvation, are laid forth, and sufficiently understood, we may justly wonder that any are or shall be saved.
 
2. That such are the special and peculiar difficulties in the rich man's way to heaven, that his salvation is matter of wonder and great admiration to the disciples of Christ.  When the disciples heard this, they were exceedingly amazed, saying, Who then can be saved?

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Mt 19:26 But Jesus looked on them and said to them, With men this is impossible, but with God all things are possible.

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As if Christ had said, "Were all men left to themselves, no man, either rich or poor would be saved; but God can bring men to heaven by the mighty power of his grace:  he can make the rich in estate, poor in spirit; and them that are poor in this world, rich in grace."
 
Learn, 1. That it is impossible for any man, rich or poor, by his own natural strength, to get to heaven.
 
2. That when we are discouraged with a sense of our own impotency, we should consider the power of God, and act our faith upon it:   With God all things are possible

[airIam2worship]

Mt 19:27 Then answering Peter said to Him, Behold, we have forsaken all and have followed You. Therefore what shall we have?

Mt 19:28 And Jesus said to them, Truly I say to you that you who have followed Me, in the regeneration, when the Son of man shall sit in the throne of His glory, you also shall sit on twelve thrones, judging the twelve tribes of Israel.

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The apostles having heard our Saviour's command to the young man to sell all and give to the poor, St. Peter in the name of the rest, tells Christ, that they had left all, and followed him;  Behold, we have left all.
 
Where, Note, How Peter magnifies that little which he had left for Christ, and ushers it in with a note of observation and admiration also, Behold! We have forsaken all, what shall we have then?
 
Learn thence, That although it be a very little that we suffer for Christ, and less that we have to forake upon his account, yet we are apt to magnify and extol it, as if it were some great matter, Lord, we have forsaken all.  What all!  His tattered fisher-boat, and ragged nets; scarce worthy to be mentioned:  yet, how is it magnified! Behold! Lord, we have left all!
 
But observe our Lord's kind and gracious answer; "You that have left all to follow me, shall be no losers by me; for in the regeneration, that is, at the resurrection, when believers shall be perfectly renewed, both in soul and body, and shall enjoy my kingdom, then, as I sit upon the throne of my glory, so shall you sit with me in a higher degree of dignity and honour, judging the twelve tribes of Israel; that is, the Jews first, for their unbelief, and then all other despisers of gospel grace and mercy."
 
Learn, 1. That such ministers as do most service for Christ, and forsake most to follow him, shall in his kingdom partake of most honour and dignity with him and from him.
 
2. That as the ministers of Christ in general, so his twelve apostles in particular, shall sit nearer the throne of Christ, and have an higher place in glory at the great day, than ordinary believers.

[airIam2worship]

Mt 19:29 And everyone who left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for My name's sake, shall receive a hundredfold, and shall inherit everlasting life.

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The foregoing promises, Mt 19:28, respected the apostles; this, all Christians, who forsake their dearest enjoyment for Christ:  he assures them, they shall be recompenced in this life an hundred-fold:  how? Non formaliter, sed endnenter:  Not in specie, but in valour; not in kind, but in equivalence; not an hundred brethren or sisters, or lands, but first, He shall have that in God, which all creatures would not be to him, if they were multiplied an hundred times.
 
Secondly, The gifts and graces, the comforts and consolations, of the Holy Spriit, shall be an hundred-fold better portion than anything we can part with for the sake of Christ and his gospel here.  Though we may be losers for Christ, yet shall we never be losers by him. Christ gives present recompences, as well as future rewards; insomuch that they who have suffered and lost most for Christ, have never complained of their sufferings or losses.
 
Therefore never be afraid to lose anything for Christ, he will not only see you indemnified, but plentifully rewarded; in this world an hundred-fold; in that to come, life eternal.

[airIam2worship]

Mt 19:30 But many who are first shall be last; and the last shall be first.

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A twofold sense and interpretation is given of these words:  the first respects the Jews and Gentiles in general the second, all professors of Christianity in particular, "The Jews (as if Christ had said) look upon themselves as first and nearest to the kingdom of heaven, but for their infidelity they shall be last in it; that is, never shall come there. And the Gentiles, who were looked upon as dogs, and farthest from heaven, shall be first there, upon their conversion to me, and faith in me."
 
As the words respect all professors, the sense is, "Many that are first in their own esteem, and in opinion of others, and forward in a profession of religion, yet at the day of judgment they will be last, and least in mine and my Father's estimation and account.  And many that were little in their own, and less in the esteem of others, who had a less name and vogue in the world, shall yet be first and highest in my favour."
 
Learn hence, That the day of judgment will frustrate a great many persons expectations, both as touching others, and concerning themselves.  Many will miss of heaven, and be last, who looked upon themselves to be first.  And many will find others in heaven, whom they least expected there.   The Lord judgeth not as man judgeth: We judge of man by outward appearances, but we are sure that the judgment of God is according to truth. He can neither be deceived, nor yet deceive.

[airIam2worship]

Mt 20:1 For the kingdom of Heaven is like a man, a housemaster, who went out early in the morning to hire laborers into his vineyard.

Mt 20:2 And when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.

Mt 20:3 And he went out about the third hour and saw others standing idle in the marketplace.

Mt 20:4 And he said to them, You also go into the vineyard, and whatever is right I will give you. And they went.

Mt 20:5 And he went out about the sixth and ninth hour and did likewise.

Mt 20:6 And about the eleventh hour he went out and found others standing idle, and said to them, Why do you stand here all day idle?

Mt 20:7 They said to him, Because no one has hired us. He said to them, You also go into the vineyard, and you shall receive whatever is right.


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A two-fold sense and interpretation is given of this parable; but both analogical.
 
One of which relates to the calling of the Gentiles.  The Jews were the first people that God had in the world:  they were hired into the vineyard betimes in the morning, the Gentiles not till the day was far spent; yet shall the Gentiles, by the favour and bounty of God, receive the same reward of eternal life, which was promised to the Jews who bore the heat of the day, while the Gentiles stood idle.
 
In the other analogical sense we may understand all persons indefinitely called by the gospel into the visible church, those that are called last, shall be rewarded together with the first; and accordingly the design and scope of this parable, is to shew the freeness of divine grace, in the distribution of those rewards which the hand of mercy confers upon God's faithful servants.
 
The  vineyard is the church of God, the husbandman is God himself; the labourers are particular persons.
 
God's going at diverse times into his vineyard, imports the several ages of man's life; some are called early in the morning, some at noon, others at night.  Now when God comes to dispense his rewards, those that entered first into the vineyard and did most service for God, shall be plentifully rewarded by him; and such as came in later, but did faithful service, shall not miss of a merciful reward.
 
Learn, 1. That so long as a person keeps out of Christ's vineyard and service, he is idle.  Every unregenerate man is an idle man.
 
2.  That persons are called by the preaching of the gospel at several ages and periods of life into God's vineyard; that is, into the communion of the visible church.
 
3.That such as do come, though late, into God's vineyard, and work diligently and faithfully, shall not miss of a reward of grace at the hand of free mercy.

[airIam2worship]

Mt 20:8 So when evening had come, the lord of the vineyard said to his steward, Call the laborers and pay them their wage, beginning from the last to the first.

Mt 20:9 And when they who were hired about the eleventh hour came, they each one received a denarius.

Mt 20:10 But when the first came, they supposed that they would received more; and they also each one received a denarius.

Mt 20:11 And receiving it they murmured against the master of the house,

Mt 20:12 saying, These last have worked only one hour, and you have made them equal to us who have borne the burden and heat of the day.

Mt 20:13 But he answered one of them and said, Friend, I do you no wrong. Did you not agree with me for a denarius?

Mt 20:14 Take yours, and go; I will give to this last one the same as to you.

Mt 20:15 Is it not lawful for me to do what I want with my own? Is your eye evil because I am good?

Mt 20:16 So the last shall be first, and the first last, for many are called, but few are chosen.


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Here observe, 1. That the time of God's full rewarding of his labourers, is the evening of their days; that is, when their work is done.  When the evening was come, the lord of the vineyard called his labourers, and gave them their hire; not but that they have part of their reward in hand, but it is chiefly laid up in hope.
 
Observe, 2. That though God makes no difference in his servants wages for the time of their work, yet he will make a difference for the degrees of their service.  Undoubtedly, they that have done most work, shall receive most wages.  He that soweth bountifully, shall reap bountifully:  God will reward every man according to  his works; that is, not only according to the nature and quality, but the measure and degree, of his work.  All shall have equity, but all shall not have equal bounty.
 
Observe, 3. That all inequality in the distribution of rewards, doth not make God an unjust accepter of persons; he may dispense both grace and glory, in what measure and degree he pleases, without the least shadow of unrighteousness.  Is it not lawful for me to do what I will with mine own?
 
Observe, 4. That when we have done much service for God, by labouring longer than others in his vineyard, it is our duty to have a low esteem both of our services and of ourselves, for the first shall be last, and the last first:  that is, they that are first and highest in their own esteem, shall be the last and least in God's account.

[airIam2worship]

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

Mt 20:18 Behold, we go up to Jerusalem. And the Son of man shall be betrayed to the chief priests and to the scribes, and they shall condemn Him to death.

Mt 20:19 And they shall deliver Him to the nations to mock and to scourge and to crucify. And the third day He shall rise again.

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This is now the third time that Christ had acquainted his disciples very lately with his approaching sufferings, and bloody passion. He did it twice before, chapters 16 and 17, yet now he mentions it again, that they might not be dismayed, and their faith might not be shaken to see him die, who called himself the true Messias and the Son of God.
 
The first time he told his disciples of his death in general; the second time he declares the means, by treason; now he tells them the manner, by crucifying: that he should be scourged, mocked, spit upon, and crucified: all this he did, to prevent his disciples' dejection at his sufferings.
 
Learn thence, that it is highly necessary that the doctrine of the cross be often preached to us; that so being armed with the expectation of sufferings before they come, we may be the less dismayed and disheartened when they come.
 
Our Lord's frequent forewarning his disciples of his death and sufferings was to fore-arm them with expectation of  his sufferings, and with preparation for their own.

[airIam2worship]

Mt 20:20 Then the mother of Zebedee's children came to Him with her sons, worshiping and desiring a certain thing from Him.

Mt 20:21 And He said to her, What do you desire? She said to Him, Grant that these my two sons may sit in Your kingdom, the one on Your right hand and the other on the left.

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To sit on the right hand, and on the left, is to have the most eminent places of dignity and honour after Christ.  This the mother might be encouraged to ask for James and John, because of their alliance to Christ, and because Christ had admitted them with Peter to be with him at his transfiguration.  However, the rest of the disciples hearing of this ambitious request of the two brethren; and being as desirous and in their own opinions as deserving of the same honour, they had indignation against them.
 
Whence note, That none of the disciples  did imagine that Christ had promised the supremacy to Peter, by these words,  Tu es Petrus, Thou art Peter; for then neither James nor John had desired it, nor would the rest have contended for it.
 
Observe here, 1. The persons making this request to Christ, Zebedee's children, that is, James and John, by the mouth of their mother.  They spake by her lips, and made use of her tongue to usher in a request which they were ashamed to make themselves.
 
Observe, 2. The request itself, Grant that these two may sit, the one on thy right hand, and the other on thy left hand.
 
Where note, How these disciples did still dream of Christ's temporal kingdom, (although he had so often told them, That his kingdom was not of this world) and ambitiously seek to have preference and pre-eminence in the kingdom.  See here how these poor fishermen had already learnt craftily to fish for preferment.  Who can wonder in seeing some sparks of ambition and worldly desires in the highest ministers of Christ, when the apostles themselves were not free from aspiring thoughts, even when they lay in the bosom of their Saviour? Ambition has all along infested churchmen, and troubled the church, even from the very first original and foundation of it.
 
Observe, 3. Both the unseasonableness and unreasonableness of this request made by his disciples.  Christ speaks of his sufferings to them and they sue for dignity and great places from him, in optimis nonnihil est pessimi; the holiest, the wisest, and the best of men, in their imperfect state, are not wholly free from passionate infirmities.  Who would have expected that when our Saviour had been preaching the doctrine of the cross to his disciples, telling them that he must be mocked, scourged, spit upon, and crucified for them, that they should be seeking and suing to him for secular dignity and honour, pre-eminence and power?  But we plainly see, the best of men are but men, and the none are in a state of perfection on this side of heaven.

[airIam2worship]

Mt 20:22 But Jesus answered and said, You do not know what you ask. Are you able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They said to Him, We are able.

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As if Christ had said, "You do but abuse yourselves with fond and idle dreams; there is other work cut out for you in the purpose of God, than sitting upon thrones and tribunals; to think of suffering, would do you more service."
 
And accordingly our Saviour, in his answer, tells these disciples,
 
1.  That they were greatly ignorant of the nature and quality of his kingdom, which was not secular but heavenly:  but the carnal notion of a glorious earthly kingdom upon earth, in which they should be delivered from the Roman power, was so deeply imprinted in their minds, that they frequently declared their expectation of it, notwithstanding all the assurances which Christ had given them of the contrary.
 
Observe, 2. The course which our Saviour takes to cool the ambition  of his disciples; he tells them, they must expect here, not crowns on their heads, but a cross on their backs; they must first taste of his sufferings, before they talk of his glory; and patiently suffer for him, before they expect to reign with him; plainly intimating, that the cross is the way to the crown, suffering the way to reigning, and that those that suffer most for Christ, shall partake of highest dignity and glory from him.
 
Observe, 3. The presumptuous confidence which the disciples had of their own strength and ability for sufferings.   Are ye able, says Christ, to drink of my cup?  They replied, We are able.  Alas! poor disciples! when it came to the trial, they all cowardly forsook him and fled.  A bold presumption makes us vaunt of our own ability; holy jealousy makes us distrustful of our own strength.  Those that are least acquainted with the cross, are usually the most confident undertakers.

[airIam2worship]

Mt 20:23 And He said to them, You shall indeed drink of My cup and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but to those for whom it has been prepared by My Father.

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Observe here, Our blessed Saviour's wonderful mildness and goodness towards his disciples; he doth not with passion, much less with indignation, reprehend them, either for their ambition or presumption, but makes the best of their answer, and encourages their good intentions; he tells them, they should have the honour to share with him in his sufferings, to pledge him in his own cup, and after a conformity to him in his sufferings, they might expect to be sharers with him in his glory.
 
Yet observe, That when Christ says,  That to sit at his right hand, was not his to give; he means, as he was man, or as he was mediator; for elslewhere, as God, we find him asserting his power to dispose at the kingdom of heaven; I give unto them eternal life Joh 10:28
 
However, the Arians of old, and Socinians of late, do from this text infer, that God the Father has a power reserved to himself, which he hath not committed to Christ his Son; from whence they would conclude, that he is not the same God which the Father is, because he hath not the same power which the Father has.
 
Answer, But if Christ be here supposed to deny his power to himself, he must then manifestly contradict himself, when he says, I appoint to you a kingdom, and All power in heaven and earth is given to me.  When Christ therefore saith, he could only give this to them for whom it was appointed of his Father; this doth not signify any defect in his power, but a perfect conformity to his Father's will, and that he could not do this, unless the divine essence and nature abided in him.  This the words rather shew, than that there is any want of power in Christ.

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Mt 20:24 And when the ten heard it, they were indignant concerning the two brothers.

Mt 20:25 But Jesus called them and said, You know that the rulers of the nations exercise dominion over them, and they who are great exercise authority over them.

Mt 20:26 However, it shall not be so among you. But whoever desires to be great among you, let him be your servant.

Mt 20:27 And whoever desires to be chief among you, let him be your servant;

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Note here, 1. That Christ by these words doth not forbid the exercise of civil dominion and lawful magistracy; for then all order, all defence of good men, and punishment of evil doers, would be taken away. Magistracy is God's ordinance, and the magistrate is God's minister for the good of human society, and consequently not here censured or condemned by Christ.  True, when Christ was here on earth, he refused to execute the magistrate's office, because his kingdom was not of this world, and because he would give no umbrage to Caesar or the Jews; and because he would leave us an example of humility and contempt of worldly grandeur, and not because the office of civil magistracy was unlawful.
 
Note, 2. That Christ by this text doth not condemn the exercise of ecclesiastical government, that being as necessary in the church, as the former in the stae.  The welfare of the church necessarily depends on the exercise of ecclesiastical discipline.
 
Note, 3. Christ here forbids only the exercise of that dominion which is attended with tyranny and oppression, and is managed according to men's wills and lusts.  Now, says Christ, you shall have no such government, you shall command nothing for mere will and pleasure, but your whole office shall consist in being ministers to the good of others; and herein ye shall resemble  me the Son of man, who came not to be ministered unto, but to minster.
 
And accordingly, that Christ might effectually quench those unhappy sparks of ambition which were kindled in his apostles' minds, he tells them, that supremacy and dominion belongs to secular princes, not to evangelical pastors, who ought to carry themselves with humility towards one anothher; not that Christ directs to a parity and equality amongst all his ministers, and forbids the pre-eminency, is that which our Saviour disallows.
 
Learn, 1. That so far ought the ministers of Christ to be from affecting a domination and superiority of power over their fellow brethren, that in imitation of Christ their Lord and Master, they ought to account themselves fellow-servants, I am amongst you, saith Christ, as one that serveth.
 
2. That such ministers as do love and affect pre-eminency and superiority are most unfit for it; and they deserve it best, who seek it least.
 
3. That the dignity and honour which the ministers of Christ should chiefly and only affect, is in another world; and the way to be greatest and highest there, is to be low and humble here, mean in our own eyes, and little in our own esteem.  Whosoever will be chief, says Christ, let him be your servant.

[airIam2worship]

Mt 20:28 even as the Son of man did not come to be served, but to serve, and to give His life a ransom for many.

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To encourage his disciples to the forementioned condescending humility one towards another, our Saviour propounds to them his own instructive example,  I am not to be ministered unto, says Christ, but to minister to the wants and necessities of others, both for soul and body.  "O what a sight will it be, as if our Lord had said, to behold an humble God, and a proud creature; an humble Saviour, and an haughty sinner!"
 
Yea, our Lord urges his example farther, that as he laid down his life for us, so should we be ready to lay down our lives for one another. Did Christ lay down his life for us, and shall we not lay down a lust for him? our pride, our ambition, our affectation of dignity and superiority over others?
 
Note here two things; 1. Whereas it is said that Christ gave his life for a ransom for many; it is elsewhere affirmed, that he tasted death for every man, even for them that denied the Lord who brought them. The word many in other places of scripture, is not exclusive of some, but inclusive of all.
 
Thus Many that sleep in the dust shall arise Da 12:1 answer, All that sleep in the grave shall hear his voice Joh 5:28-21:25 Thus, Through the offence of one many died Ro 1:15 answer, In Adam all died 1Co 15:1
 
There is a virtual sufficiency in the death of Christ for the salvation of mankind, and an actual efficacy for the salvation of them that repent, and believe, and obey the gospel.
 
Note, 2. From these words, He gave his life a ransom.  That Christ suffered in our stead, and died in our place, and gave his life instead of ours.  It was the constant opinion both of the Jews and Gentiles, that their piacular victims were ransoms for the life of the offender, and that he who gave his life for another, suffered in his stead, to preserve him from death.
 
And who can reasonably suppose, but that our Lord intended by saying he gave himself a ransom, that he gave his life instead of the lives of those for whom he suffered?  Vain are the Socinians, when they say, this price was to be paid to Satan, because he detained us captive.
 
True; the price is to be paid to him that detains the captive, when he doth this for gain to make money of him, as the Turks detain the Christians captive at Algiers; but when a man is detained in custody for violation  of a law, then it is not the gaoler, but the legislator, to whom the price of redemption must be paid, or satisfaction be made.
 
Accordingly this price was paid to God; for Christ became our ransom, as he offered up his life and blood for us: now he offered himself without spot to God, Heb 9:14. he therefore paid the price of our redemption to God.

[airIam2worship]

Mt 20:29 And as they departed from Jericho, a great crowd followed Him.

Mt 20:30 And behold, two blind men were sitting by the wayside. When they heard that Jesus passed by, they cried out, saying, Have mercy on us, O Lord, Son of David!

Mt 20:31 And the crowd rebuked them, saying that they should be silent. But they cried the more, saying, Have mercy on us, O Lord, Son of David!

Mt 20:32 And Jesus stood still and called them, and said, What do you desire that I should do to you?

Mt 20:33 They said to Him, Lord, that our eyes may be opened.

Mt 20:34 So Jesus had compassion on them and touched their eyes. And immediately their eyes received sight, and they followed Him.

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This chapter concludes with a famous miracle, wrought by Christ upon two blind men, in the sight of a great multitude which followed him.
 
Where observe, 1. The blind men's faith in acknowledging Jesus to be the true Messias, for so much the title of  the Son of David signifies.
 
Observe, 2. Their fervency, in crying so earnestly to Christ for mercy and healing; Have mercy upon us, thou Son of David.  A true sense of want will make us cry unto Christ for help earnestly, and with undeniable importunity.
 
Observe, 3. The great condescension of Christ towards these poor blind men:  He stood still, he called them, he had compassion on them, he touched their eyes, and healed them.  A mighty instance of Christ's divine power.  He that can open blind eyes with the touch of his finger, and that by his own power, is really God, his touch is an omnipotent touch.
 
Observe, 4. Although Christ well knew the condition of these blind men, yet before he will restore them to sight, they must sensibly complain of the want of sight, and cry unto him for mercy and healing.
 
Learn hence, That although Christ perfectly knows all our wants, yet he takes no notice of them till we make them known to him by prayer.
 
Observe, 5. The best way and course which the blind men take to express their thankfulness to Christ for recovered sight, they followed him.
 
Learn thence, That mercy from Christ is then rightly improved, when it engages us to follow Christ.  This should be the effect of all salvation wrought for us.  He praiseth God best, that serveth and obeyeth him most; the life of thankfulness consists in the thankfulness of the life.