IX. THE SERVANTS OF THE KING. Chs. 18 to 20

1. JESUS WARNS AGAINST GIVING OFFENSE. Ch. 18:1-14

1 In that hour came the disciples unto Jesus, saying, Who then is greatest in the kingdom of heaven? 2 And he called to him a little child, and set him in the midst of them, 3 and said, Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. 4 Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven. 5 And whoso shall receive one such little child in my name receiveth me: 6 but whoso shall cause one of these little ones that believe on me to stumble, it is profitable for him that a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea.

7 Woe unto the world because of occasions of stumbling! for it must needs be that the occasions come; but woe to that man through whom the occasion cometh! 8 And if thy hand or thy foot causeth thee to stumble, cut it off, and cast it from thee: it is good for thee to enter into life maimed or halt, rather than having two hands or two feet to be cast into the eternal fire. 9 And if thine eye causeth thee to stumble, pluck it out, and cast it from thee: it is good for thee to enter into life with one eye, rather than having two eyes to be cast into the hell of fire. 10 See that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father who is in heaven. 12 How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains, and seek that which goeth astray? 13 And if so be that he find it, verily I say unto you, he rejoiceth over it more than over the ninety and nine which have not gone astray. 14 Even so it is not the will of your Father who is in heaven, that one of these little ones should perish.

The eighteenth, nineteenth, and twentieth chapters of this Gospel are mainly concerned with the series of discourses delivered by Christ to his disciples. They are all designed to instruct the servants of the King. Those of the eighteenth chapter were delivered at Capernaum during the last visit of Jesus in that city. Those of the next two chapters were delivered as Jesus journeyed through Perea on his way to Jerusalem and the cross.

The occasion of the first discourse was a question which had arisen among his followers as to which of them should be greatest in the Kingdom of heaven. There was something admirable in their discussion for it revealed the fact that they believed the promises of Christ and regarded his Kingdom as something glorious and a high place in this Kingdom as something supremely desirable to attain. Of course there was much of pride and of self-confidence in their debate, and therefore Jesus rebuked them. He called a little child and set him in the midst of them and said, “Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven.” They were faced in the wrong direction. They needed to turn, if they were to attain positions of greatness; if indeed they were even to be admitted to the Kingdom. Jesus had previously told them that the Kingdom belonged to the poor in spirit and now, to rebuke their pride, he points them to a little child, for he wished to suggest that what they needed was the trust, and the conscious dependence and humility, which, if not found in all children, are associated with childhood and constitute what is known as a childlike spirit. Jesus assures them that humility is the path to the highest position in the Kingdom of heaven. However, by humility he means not merely a low opinion of self, nor merely diffidence, but a willingness and a desire to render humble service for the sake of the King; for he adds, “Whoso shall receive one such little child in my name receiveth me.” To be willing to care even for a little child, to undertake gladly so humble a task is a sign of that spirit which constitutes true greatness in the sight of the King.

Having thus bestowed his praise on those who are childlike, the King proceeded to warn his followers lest they might cause one of these little ones to stumble. When Jesus spoke of the “little ones,” he did not mean merely those who are young in years, but those who like children are limited in experience or strength or knowledge or opportunity. It is the willingness to care for such that Jesus declares to be the sign of greatness. On the other hand, to be willing to lead one such little one into sin, to cause one of these helpless and dependent ones to stumble or to fall, is so great a crime that our Lord declares that. it would be better for such a one “that a great millstone should be hanged about his neck, and that he should be sunk in the depth of the sea”; such a fate would be preferable to that which awaits one who has been guilty of offending one of these children of the King.

Jesus declares that the world is full of temptations and “occasions of stumbling”; but he warns his followers lest any one of them should willingly cause others to fall. Even his followers would be capable of such a disgraceful course. Therefore, the sternest self-discipline would be necessary. Ata sacrifice, no matter how great, one must secure himself against such a possible crime. If necessary he must be willing to sacrifice what may be as precious as a hand or a foot. Even the most bitter loss, even the yielding of what was most precious to the heart, would be far better than to be cast into the eternal fire.

Having pointed out the peril of causing to stumble one of these little ones who trust in him, Jesus further warns his disciples against despising these trustful and dependent followers of his. He does so on the ground that they are so precious to his Father who is in heaven. He declares that the angels who serve, or protect or represent them, are nearest to the throne of God, and therefore his followers cannot think lightly of those who are so dear to God. He further uses a familiar and beautiful illustration. He suggests how deeply a shepherd is concerned over a sheep which has gone astray and how he rejoices when it is found. Even so he declares, “Itis not the will of your Father who is in heaven, that one of these little ones should perish.” Thus if the Father so loves them, we must love them too and avoid aught that might offend them or cause them to fall. If, like the disciples of old, we are at all conscious of superior powers and opportunities, let us not feel that these entitle us to the chief places in the Kingdom unless they are gladly and constantly used in helping, guiding, and comforting the weaker and more obscure servants of the King.

2. JESUS TEACHES HOW OFFENDERS ARE TO BE TREATED. Ch. 18:15-35

15 And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother. 16 But if he hear thee not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established. 17 And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican. 18 Verily I say unto you, What things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven. 19 Again I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father who is in heaven. 20 For where two or three are gathered together in my name, there am [I in the midst of them.

21 Then came Peter, and said to him, Lord, how oft shall my brother sin against me, and I forgive him? until seven times? 22 Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven. 23 Therefore is the kingdom of heaven likened unto a certain king, who would make a reckoning with his servants. 24 And when he had begun to reckon, one was brought unto him, that owed him ten thousand talents. 25 But forasmuch as he had not wherewith to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. 26 The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all. 27 And the lord of that servant, being moved with compassion, released him, and forgave him the debt. 28 But that servant went out, and found one of his fellow-servants, who owed him a hundred shillings: and he laid hold on him, and took him by the throat, saying, Pay what thou owest. 29 So his fellow-servant fell down and besought him, saying, Have patience with me, and I will pay thee. 30 And he would not: but went and cast him into prison, till he should pay that which was due. 31 So when his fellow-servants saw what was done, they were exceeding sorry, and came and told unto their lord all that was done. 32 Then his lord called him unto him, and saith to him, Thou wicked servant, I forgave thee all that debt, because thou besoughtest me: 33 shouldest not thou also have had mercy on thy fellow-servant, even as I had mercy on thee? 34 And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due. 35 So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts.

In warning his followers against giving offense, Jesus clearly tells them that, in this present world, offenses are sure to come, and he now proceeds to show how the disciples are to treat those who are guilty of sinning against their fellow Christians. His directions are calculated to guide each individual believer but they are also designed for the instruction of the united body of believers which constitutes his Church. If then an offense has been committed, one is first of all to go to the offender alone and to seek for are conciliation. It is possible that the offender may repent and that friendship may be restored. If, however, the offender is unwilling to confess his fault, then the one against whom the sin has been committed is to take with him one or two fellow Christians that in their presence the charge may be made and the appeal for penitence and reparation. However, in case these private efforts fail, then the matter is to be referred to the authority of the Church, and if the offender is still unmoved, he is to be excluded from the communion and companionship of the Christian body. He is to be regarded “as the Gentile and the publican.” When discipline is thus carefully and sympathetically administered, the decisions of the Christian brotherhood will receive the sanction of God, they will be “bound in heaven.” However, the Church must seek guidance in prayer. The Master promises his presence and assures them of definite replies. The promise first of all concerns these immediate cases of discipline, but its implications are much larger and its encouragement to united petition is inspiring. “If two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father who is in heaven.”

In all this teaching as to the treatment of offenders, Jesus had been implying that pardon should always be granted to the penitent. It is not strange then that his disciples questioned whether there were not limits to this generous forgiveness of offenders. “Then came Peter, and said to him, Lord, how oft shall my brother sin against me, and I forgive him? until seven times? Jesus saith unto him, I say not unto thee, Until seven times; but, Until seventy times seven.” Of course our Lord was not speaking literally, but he did mean to teach that for a Christian there can be no limit set upon his willingness to forgive. To pardon the penitent reveals the princely spirit of a true follower of the King. It shows also a grateful appreciation of the pardon which Christ has secured for each one who has enlisted in his service. It was to illustrate this further truth that Jesus related the parable of the Unmerciful Servant. It is recorded by no other writer; and it is in exact harmony with this Gospel of the King, for the story relates to “a certain king”? to whom one debtor owed ten thousand talents. It was an almost impossible sum for anyone to pay in a lifetime. Its present equivalent would be more than twelve millions of dollars. When the creditor had nothing to pay, and cried out for mercy, the king “being moved with compassion, released him, and forgave him the debt.” This is evidently a picture of our relation to God and of his pardoning grace. Surely we have nothing to pay. Day by day our debt has been increasing; it is beyond all measure and we have no hope of payment. Though one should live a perfect life in the future he would have nothing to offer for his failure in the past to render the obedience and service which have been daily owed to the heavenly king. Yet he has freely forgiven us all our debt; he has canceled every obligation for the sake of his own dear Son, “in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace.”

By way of striking contrast Jesus described another servant of the same king who owed the forgiven debtor a trifling sum of one hundred shillings, probably less than fifteen dollars; yet when he begged for mercy he was cast into prison “till he should pay all that was due.” Is it not a searching picture of the ingratitude which we show when we feel unkindly and are unforgiving toward our fellow Christian whose offense against us has been so little in comparison with the debt which God has forgiven us? It is not strange that Jesus concluded his parable by telling us of the rebuke the King administered” to the heartless debtor he had forgiven; and how “He was wroth, and delivered him to the tormentors, till he should pay all that was due.” Then he added impressively, “So shall also my heavenly Father do unto you, if ye forgive not every one his brother from your hearts.” Surely the forgiveness of God cannot be claimed or enjoyed by those who are unwilling to forgive their fellow men; but in view of the grace of God revealed to us in our Saviour, we should remember the words of the apostle, “Be ye kind one to another, tender-hearted, forgiving each other, even as God also in Christ forgave you.”

3. JESUS TEACHES CONCERNING MARRIAGE. Ch. 19:1-12

1 And it came to pass when Jesus had finished these words, he departed from Galilee, and came into the borders of Judæa beyond the Jordan; 2 and great multitudes followed him; and he healed them there.

3 And there came unto him Pharisees, trying him, and saying, Is it lawful for a man to put away his wife for every cause? 4 And he answered and said, Have ye not read, that he who made them from the beginning made them male and female, 5 and said, For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh? 6 So that they are no more two, but one flesh. What therefore God hath joined together, let not man put asunder. 7 They say unto him, Why then did Moses command to give a bill of divorcement, and to put her away? 8 He saith unto them, Moses for your hardness of heart suffered you to put away your wives: but from the beginning it hath not been so. 9 And I say unto you, Whosoever shall put away his wife, except for fornication, and shall marry another, committeth adultery: and he that marrieth her when she is put away committeth adultery. 10 The disciples say unto him, If the case of the man is so with his wife, it is not expedient to marry. 11 But he said unto them, Not all men can receive this saying, but they to whom it is given. 12 For there are eunuchs, that were so born from their mother's womb: and there are eunuchs, that were made eunuchs by men: and there are eunuchs, that made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it.

Jesus has left Galilee for the last time. He is journeying southward through Perea. This country is not named in the New Testament, but the strip of territory which is so called and which lay east of the Jordan was largely inhabited by Jews and through it lay the favorite route of travel for those who were going from Galilee to Judea. Jesus is no longer seeking retirement. He is surrounded by great multitudes, many of whom he heals. However, he is still teaching his disciples, both by his works of divine power and by his discourses which he delivers as occasions suggest. The first three themes concern the social life of the followers of Christ. They relate to marriage, to childhood, and to wealth.

The first of these subjects is suggested by an attack made upon Jesus by his enemies. The Pharisees are determined upon his destruction. They come to him with a question designed to entangle and embarrass him and if possible to discredit him with the crowds and to furnish a possible occasion for his arrest. The question proposed relates to divorce. Rabbis of the day were divided in their views as to the teaching of the law; some held that divorce was lawful only on the ground of infidelity; others held that it was allowable for any one of a large variety of causes, even for personal dislike. Jesus avoids their snare and lays down a principle fundamental to the stability of human society. Not only does he agree with those who held the stricter view of marriage, he insists that the bond was designed to be indissoluble. He refers to the law of marriage as divinely established at creation. “Have ye -not read, that he who made them from the beginning made them male and female?” Jesus quotes the words of Adam as embodying the will of God, “For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh.” Jesus suggests that the union is physical as well as spiritual. The marriage tie cannot be broken save by unfaithfulness to the marriage vow. A divorce, which is merely an act of human legislation, cannot set aside a union which is divinely constituted. “What therefore God hath joined together, let not man put asunder.” How much the world to-day is in need of the same solemn teachings of the Lord! Marriage is not to be entered into lightly or unadvisedly, nor can the bond be loosed on grounds of incompatibility of temper, disagreeable habits, or loss of love. The tie is one which only death or sin can break.

While the enemies of Jesus are not wholly surprised at his strict view of the marriage tie, they are elated to find, as they suppose, that his teaching contradicts the Law of Moses, “They say unto him, Why then did Moses command to give a bill of divorcement, and to put her away?” Jesus at once replies, “Moses for your hardness of heart suffered you to put away your wives, but from the beginning it hath not been so.” Moses did not encourage divorce, he limited it and regulated it. He recognized the hardness of heart of the very people of God. Divorce was not ideal. It would be unnecessary were hearts pure and sinless. As marriage was first established it was a union which could not be broken.

Among the Jews the granting of a divorce carried with it the right of remarriage. It is well for us in the present day to distinguish between these two ideas. There seems to be a common belief that even the guilty party in a suit of divorce has a right to remarry. This case Jesus does not discuss. It may indeed be advisable for parties who are guilty of immorality to secure legal separations which bear the name of divorce. It-is surely allowable for a divorce to be granted in case the marriage tie has actually been broken by unfaithfulness; but it is quite another matter to teach that one who has been at fault is justified, when a divorce has been granted, in marrying when and whom he will. There is something peculiarly searching in the words of the Lord, “Whosoever shall put away his wife, except for fornication, and shall marry another, committeth adultery: and he that marrieth her when she is put away, committeth adultery.”

This strict interpretation of the law startles the disciples of our Lord. If one cannot possibly escape even from an undesirable and an unfortunate marriage, they conclude that “It is not expedient to marry.” Jesus replies that for some it may not be expedient, and that, while marriage should be the rule for all, there are some who may be excepted. Some, as Jesus declares, are so constituted by nature and disposition that they should not marry; others are in conditions and circumstances which make marriage inadvisable, and there are some who voluntarily refrain from marriage because of special service which, as celibates, they can best render to Christ. Thus while Jesus intimates that celibacy is allowable he does not urge it upon his followers, and he considers it expedient, only in unusual cases.

4. JESUS RECEIVES LITTLE CHILDREN. Ch. 19:13-15

13 Then were there brought unto him little children, that he should lay his hands on them, and pray: and the disciples rebuked them. 14 But Jesus said, Suffer the little children, and forbid them not, to come unto me: for to such belongeth the kingdom of heaven. 15 And he laid his hands on them, and departed thence.

Something is added to the significance of this beautiful scene by the setting in which it is placed. Jesus has been speaking of the sanctity of the marriage tie by which the safety of the home is secured; he now teaches the sacredness of childhood which brings to the home its completeness, its glory, and its ennobling care. “Then were brought unto him little children that he should lay his hands on them and pray.” These children were probably carried in the arms of their parents. What was desired for them was that blessing by the Master which may well symbolize the personal relation and spiritual contact with Christ which all parents with equal eagerness should seek for their children.

“And the disciples rebuked them”; they seemed to feel that the children were too insignificant to be allowed to interfere with the work or to demand the care of Christ. Many things to-day tend to keep parents from bringing their children to the Master: custom and carelessness and indifference and fear and diffidence, even friends, seem to play the part of those “digciples” and to conspire to prevent and to rebuke those who really desire to see their children brought to Christ.

The reply of Jesus has cast an unfading halo about the face of every helpless child, “Suffer the little children, and forbid them not, to come unto me.” Their innocent helplessness appealed to the King. Should it not affect us, and should we not feel that no work is more Christlike, none more blessed than the care of children? We are true servants of the King only as we feel the appeal of childhood, and only as we seek to supply to children their physical and mental and spiritual needs.

“For to such belongeth the kingdom of heaven.” It is theirs by right; not those particular children, not all children in general; but all of whatever age who are childlike in their trust and dependence and purity, all those who cast themselves upon the King and upon his sustaining grace will enter his glorious Kingdom.

“And he laid his hands on them, and departed thence.” But his blessing has brought its benediction wherever his name has been heard. Christianity is peculiarly the religion which has regarded the rights of children. Where Christ is known and trusted and followed, there infancy is sacred and childhood is secure.

5. JESUS TEACHES CONCERNING SACRIFICE AND REWARDS. Chs. 19:16 to 20: 16

a. The Rich Young Man. Ch. 19:16-22

16 And behold, one came to him and said, Teacher, what good thing shall I do, that I may have eternal life? 17 And he said unto him, Why askest thou me concerning that which is good? One there is who is good: but if thou wouldest enter into life, keep the commandments. 18 He saith unto him, Which? And Jesus said, Thou shalt not kill, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, 19 Honor thy father and thy mother; and, Thou shalt love thy neighbor as thyself. 20 The young man saith unto him, All these things have I observed: what lack I yet? 21 Jesus said unto him, If thou wouldest be perfect, go, sell that which thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me. 22 But when the young man heard the saying, he went away sorrowful; for he was one that had great possessions.

Here is the striking story of one who, in spite of riches, youth, position, and power, is not satisfied. He comes to Jesus and says, “Teacher, what good thing shall I do, that I may have eternal life?” Jesus at onces rebukes him: “Why asketh thou me concerning that which is good? One there is who is good.” It is a mistake to suppose that Jesus here denies his own sinlessness, or disclaims divinity. As to the latter, many assert that Jesus is suggesting that he is “either not good, or is God.” This is true enough, but it is not the point. Jesus wishes to convict the young man of his moral need. He intimates that the thoughtless use of the word “good,” in addressing one whom he regards as a human teacher, is an index to his superficial view of goodness. In the sight of a holy God, and judged by a divine standard of righteousness, can the young inquirer claim to be good? Can any man call himself righteous, in the light of divine holiness? ;

Jesus now proposes the test of the revealed will of God; he mentions the Commandments, at least such as concern man's relation to man. The self-righteous inquirer at once replies that he has kept these from his youth. Jesus looks with love upon the young man whose moral purpose has been so high, but he now applies the deep probe which shows that the man has never observed the spirit of the - Commandments even though he believes he has kept the letter. Jesus sees the real selfishness of the heart. He proposes the supreme test, “Go, sell that which thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me.” In this sentence Jesus convicts the man of having broken the second table of the Law which requires one to love his neighbor as himself; he promises an eternal recompense for sacrifice, and he offers, by his personal companionship, the power and influence which will make the keeping of the Law more possible and complete. No one can claim to be righteous when judged by the Commandments as interpreted by Christ; our only hope is to come to him for guidance and help. He will lay bare the secret selfishness of our hearts, and he will develop the spirit of self-renunciation and love which forms the essence of eternal life; and in his Kingdom we ultimately shall be recompensed for every loss.

Our Lord does not demand that all his followers shall sacrifice their worldly possessions. He is dealing with a specific case. He does demand that each one shall give up anything which keeps from open, honest fellowship with him. In the case of this inquirer Jesus makes plain to him that his goodness is superficial and inadequate. Love of money is the canker which is hidden in his soul; Jesus further shows him that he must choose between his wealth and the eternal life which Jesus alone can give. No wonder the young man “went away sorrowful.” He had made a fatal choice. His was “the great refusal.” His riches had never satisfied him before, still less will they satisfy him now. He realized his weakness and his need; but he kept his wealth and he rejected his Saviour. He desired the highest good; he yearned for eternal life; but he was not willing to pay the price.

b. The Question of Peter. Ch. 19:23-30

23 And Jesus said unto his disciples, Verily I say unto you, It is hard for a rich man to enter into the kingdom of heaven. 24 And again I say unto you, It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. 25 And when the disciples heard it, they were astonished exceedingly, saying, Who then can be saved? 26 And Jesus looking upon them said to them, With men this is impossible; but with God all things are possible. 27 Then answered Peter and said unto him, Lo, we have left all, and followed thee; what then shall we have? 28 And Jesus said unto them, Verily I say unto you, that ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29 And every one that hath left houses, or brethren, or sisters, or father, or mother, or children, or lands, for my name's sake, shall receive a hundredfold, and shall inherit eternal life. 30 But many shall be last that are first; and first that are last.

The disciples had witnessed a tragic incident. They had seen a young man who had been offered eternal life but who had been ready to barter his soul for gold. Jesus now startles them by the statement of a truth which is illustrated by the scene they had witnessed, “Verily I say unto you, It is hard for a rich man to enter into the kingdom of heaven.” This was particularly surprising to Jews. They imagined that wealth was a positive proof of the favor of God. What then could Jesus mean? He did not intend to teach that the possession of riches is sinful, nor that poverty is necessarily virtuous, nor that private property is a social wrong. He meant to indicate that riches may possibly keep their possessor from Christian discipleship and that one who seeks to satisfy himself with wealth, one “who trusts in riches” cannot enter the Kingdom of God. Jesus even adds a pardonable hyperbole, “It is easier for a camel to go through a needle's eye, than for a rich man to enter the kingdom of God.” One who would enter that Kingdom must be as a little child; he must abandon all trust in self, in self-attainment, in self-righteousness. He must be willing to sacrifice anything which stands between himself and Jesus Christ. When the disciples hear it they are astonished, saying, “Who then can be saved?” Our Lord replies, “With men this is impossible; but with God all things are possible.” It does require resolution and decision and sacrifice, but God is ready to supply all needed grace; his Spirit can give strength to those who turn to him in trust.

As the rich man sweeps away sorrowfully in his costly robes, Peter looks upon him with apparent scorn, and turns to Jesus with self-complacency to say, “Lo, we have left all, and followed thee; what then shall we have?” It was not a noble question. It expressed a commercial, worldly spirit; but Jesus refrains from uttering a rebuke; a moment later he will correct Peter by telling him the story of the “laborers in the vineyard”; but first of all he gives to Peter a promise, and some of the followers of Christ today need to be assured by that promise. Sometimes a whisper steals into their hearts and they feel like asking what recompense they are to receive for their sacrifices made for the sake of Christ. Jesus replies with a kingly promise. He declares that “in the regeneration,” in the age to come, when Jesus has returned and has made all things new, then those who have followed him through the scenes of present trial and sacrifice will share with him the glory of his throne. Nor was the -promise for his immediate followers alone. It is for everyone who has sacrificed for his sake; all such will “receive a hundredfold” and will “inherit eternal life.” Jesus adds, however, a word of warning; Peter must beware of self-confident pride. “Many shall be last that are first; and first that are last.” That is to say, many, like Peter, who have had the opportunity of being nearest to Christ in this present life may not receive the greatest reward. Men will be judged according to faithfulness. Still more solemn is the warning to such as the rich man, who cling to their wealth and refuse the service of the King. Their power and riches put them now in the first place of opportunity. They may be the last to accept Christ and the eternal life which he offers.

c. The Parable of the Laborers in the Vineyard. Ch. 20:1-16

1 For the kingdom of heaven is like unto a man that was a householder, who went out early in the morning to hire laborers into his vineyard. 2 And when he had agreed with the laborers for a shilling a day, he sent them into his vineyard. 3 And he went out about the third hour, and saw others standing in the marketplace idle; 4 and to them he said, Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. 5 Again he went out about the sixth and the ninth hour, and did likewise. 6 And about the eleventh hour he went out, and found others standing; and he saith unto them, Why stand ye here all the day idle? 7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard. 8 And when even was come, the lord of the vineyard saith unto his steward, Call the laborers, and pay them their hire, beginning from the last unto the first. “9 And when they came that were hired about the eleventh hour, they received every man a shilling. 10 And when the first came, they supposed that they would receive more; and they likewise received every man a shilling. 11 And when they received it, they murmured against the householder, 12 saying, These last have spent but one hour, and thou hast made them equal unto us, who have borne the burden of the day and the scorching heat. 13 But he answered and said to one of them, Friend, I do thee no wrong: didst not thou agree with me for a shilling? 14 Take up that which is thine, and go thy way; it is my will to give unto this last, even as unto thee. 15 Is it not lawful for me to do what I will with mine own? or is thine eye evil, because I am good? 16 So the last shall be first, and the first last.

The interpretation of this parable has been found difficult simply because it has been separated from the story of the rich young man and from the question of Peter to which it really belongs. It was simply designed to indicate the peril of refusing to enter the service of Christ and the danger of a commercial spirit in seeking for rewards in such service. The story illustrates the great principle stated in the verse which precedes and in the verse with which it closes, “Many shall be last that are first; and first that are last.” Peter seemed to imagine that, because he had sacrificed for Christ, the Master was bound to give him a great reward. Jesus did promise the reward, but he wished to rebuke the spirit which prompted one to serve, not in love and gratitude, but for the sake of the recompense which may be given. He tells the story of the laborers who early in the morning made a hard and fast bargain for “a shilling a day,” and of others who were engaged at the third and sixth and ninth and even at the eleventh hour, who made no agreement with the householder, but who trusted in his honesty and generosity, and who when the evening was come received as much as those who had been hired in the early morning. . The latter complained, not because they failed to receive the wage for which they had bargained, but because others who had rendered a less service had received an equal reward. Thus Jesus would correct the commercial spirit which sometimes animates his followers. He shows that everyone will receive all that he deserves, all, indeed, for which he may bargain, but there will be surprises; not that anyone receives so little, but that some will receive so much. He is absolutely sovereign in bestowing his eternal rewards. He recognizes that some have less opportunity for the service; their ability and the time of their service is limited; but if they trust in him and depend upon his grace, they will be surprised at the liberality of the King. Rewards are certain, but they are not the true motive of service. We should follow the King and seek to please him because this is in itself the highest and truest life, but chiefly because he has done so much for us. Gratitude will make sacrifice easy. His love can be trusted for a surprising and unmerited reward.

6. JESUS TEACHES TRUE GREATNESS. Ch. 20:17-28

17 And as Jesus was going up to Jerusalem, he took the twelve disciples apart, and on the way he said unto them, 18 Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and scribes; and they shall condemn him to death, 19 and shall deliver him unto the Gentiles to mock, and to scourge, and to crucify: and the third day he shall be raised up.

20 Then came to him the mother of the sons of Zebedee with her sons, worshipping him, and asking a certain thing of him. 21 And he said unto her, What wouldest thou? She saith unto him, Command that these my two sons may sit, one on thy right hand, and one on thy left hand, in thy kingdom. 22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink the cup that I am about to drink? They say unto him, We are able. 23 He saith unto them, My cup indecd ye shall drink: but to sit on my right hand, and on my left hand, is not mine to give; but it is for them for whom it hath been prepared of my Father. 24 And when the ten heard it, they were moved with indignation concerning the two brethren. 25 But Jesus called them unto him, and said, Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. 26 Not so shall it be among you: but whosoever would become great among you shall be your minister; 27 and whosoever would be first among you shall be your servant: 28 even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

The request of Salome that her two sons might occupy the chief places in the coming Kingdom of Christ was made at the very time that Jesus had again predicted his suffering and death. This often has been called the third prediction, but more accurately it is the fourth recorded by Matthew, and is evidently an example of the repeated references made by Christ since he gave the first great disclosure at Cæsarea Philippi. Here details of cruelty are added. Not only is he to die, but he is to be mocked and scourged and crucified. That Jesus saw so minutely all the agonies awaiting him, enhances the picture of his matchless heroism as he moves forward with such majestic tread to accomplish his redeeming work.

That this request was made for James and John at such a time marks the contrast between the self-sacrifice of the King and the self-seeking of his followers, and it adds meaning to the message which he now delivers relative to the nature of true greatness.

There are aspects of beauty in the request made by Salome. It discloses a mother's fondness which assumes that nothing could be too good for her sons. It also reveals a mother's faith. In that prophet of Nazareth, whom the rulers hated and despised, Salome saw one who was yet to be King of kings and Lord of lords. She wished her sons to have the highest places in that Kingdom, and this is a desire which all parents may properly share. However, it did betray on the part of James and John, for whom this mother was speaking, much of pride and jealously and misunderstanding, and these Jesus lovingly rebukes. He addresses to them the question, “Are ye able to drink the cup that I am about to drink?” They assure him that they are able to share that cup of suffering. He then explains to them that while indeed that cup is for them to drink, the honor which they claim is not to be given in mere caprice, nor to be arbitrarily assigned; it must be earned. The high places in his Kingdom are not matters of appointment but of achievement; they are not secured by influence but by merit. “To sit on my right hand, and on my left hand, is not mine to give; but it is for them for whom it hath been prepared of my Father.” The rewards indeed may be given at last by Christ, but they will not be given independently of real desert; for time and eternity, the highest places in his Kingdom are prepared for those by whom they are deserved.

This request of James and John fills their fellow disciples with indignation; but we are not to conclude that this was “righteous indignation”; they are not merely troubled because James and John are lacking in discernment, because their request is unjust, because- their attitude is selfish. It seems that “the ten” are equally mistaken, equally at fault; they are jealous; they covet and claim for themselves exactly the thing James and John have requested. We are commonly tempted to be most indignant at those faults in others of which we ourselves are guilty.

Jesus does not rebuke his disciples, but he takes the occasion to declare the law of true greatness. This he contrasts with the standards of the world, by which his followers are ever in danger of being affected. Among the Gentiles, among the nations, those are accounted as the leaders, those are called great, who rule over others and who are served by many; but among the followers of Christ different ideals must prevail; those are the greatest who are of the most service to others. In contrast with heathen standards Jesus sets forth a principle, which may be translated, “Whosoever would become great among you shall be your servant: and whosoever would be first among you shall be your slave.” Service is the law of greatness in the Kingdom of Christ; and from this law the King was not exempt. Rather, he is himself the great Exemplar, “Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” This willing sacrifice, this death in the place of many, this redeeming love, recognized and accepted by his followers is the motive for service, and it is likewise the measure of true greatness. We are not Christians because we serve others; we serve others because we are Christians. Self-sacrifice and helpfulness are not substitutes for faith in Christ; they are the natural expressions of our faith and love. The more humble and patient and faithful our service, the nearer we ever shall be to him whose greatness is supreme, who loved us, and gave himself up for us.

7. JESUS GIVES SIGHT TO THE BLIND. Ch. 20:29-34

29 And as they went out from Jericho, a great multitude followed him. 30 And behold, two blind men sitting by the way side, when they heard that Jesus was passing by, cried out, saying, Lord, have mercy on us, thou son of David. 31 And the multitude rebuked them, that they should hold their peace: but they cried out the more, saying, Lord, have mercy on us, thou son of David. 32 And Jesus stood still, and called them, and said, What will ye that I should do unto you? 33 They say unto him, Lord, that our eyes may be opened. 34 And Jesus, being moved with compassion, touched their eyes; and straightway they received their sight, and followed him.

The journey through Perea has ended; Jesus is nearing Jerusalem; the last great city has been passed, but as he departs from Jericho he performs a cure which illustrates his kingly power and reveals his tender sympathy. Two blind men cry out to him for mercy. One of these elsewhere is called Bartimaeus. The spiritual sight of these men seems to be clearer than that of the nation which is about to reject its King, for they recognize him as the true Messiah; they salute him as the “Son of David,” they trust in his divine power, and they receive his gracious help and are instantly delivered from their distress.

This miracle is also a parable of the saving work of Christ. He opens the “eyes of the understanding” and gives spiritual sight to those who need to see life clearly with its duties, its demands, and its problems in relation to man and to God. There is, first of all, the picture of pitiful need; poor and helpless because blind, with none to sympathize and none to aid, these men form a striking picture of those to-day who are lacking spiritual sight. Near by, in striking contrast, stands the majestic form of the King; he is passing for the last time; he is able to heal if only he can be reached.

Then there is the picture of the obstacles to be overcome, of the doubts and difficulties that lie in the way of those who need the healing touch of Christ. “The multitude rebuked them, that they should hold their peace.” Often do those who yearn for light and healing hear words to discourage and suggestions which lead to hopelessness and despair.

Then there is the picture of eager determination, “They cried out the more, saying, Lord, have mercy on us, thou son of David.”

Lastly is the picture of complete relief. “Jesus, being moved with compassion, touched their eyes; and straightway they received their sight, and followed him.” How many likewise have found the Master able and willing to give them spiritual vision; their eyes have been opened to see things unseen and eternal, to follow the Master with joyful footsteps as they journey toward the celestial city where they will see the King in his beauty and will be like him when they see him as he is.