"the dearest idol I have known, whate'er that idol be." With the Young Ruler it was his property, with another it may be a sinful attachment (e.g. Herod Antipas) or cowardice (e.g. Nicodemus). "That man who has anything in the world so dear to him, that he cannot spare it for Christ, if He call for it, is no true Christian (Richard Baxter). 23. " Aspersing not riches but them that are holden by them" (Chrysost.). 24. A proverb denoting an impossibility; not to be toned down either by substituting kamilos, "cable," for kamelos, camel, or by explaining needle's eye as " postern-gate." The Talmud has "an elephant passing through a needle's eye." 25. With their secular idea of the Kingdom they expected riches for their reward when their Lord should ascend the throne of Israel; and they were amazed when they heard that a rich man could hardly enter the Kingdom. 26. beheld them. Rather, "looked upon them," with "those eyes of far perception." 27. Peter gives voice to the thought of all. They had, in expectation of a rich recompense in the Messianic Kingdom, made the surrender which the Ruler had refused: would they be disappointed? 28-30. Observe the graciousness of His reply. He does not remind Peter how little they had really left for His sake-not lands and gold, but poor boats and nets. It was indeed little, yet it was all they had. Neither does He tell them bluntly that they were cherishing an illusion. He assures them that their recompense will exceed their dreams, and gently corrects their error by two hints: (1) Their recompense will come at the final Consummation. Meanwhile they must look for toil and hardship. (2) Their notion of recompense must be revolutionised (ver. 30). Matt. xx. 1–16. THE LABOURERS IN THE VINEYARD. For the kingdom of heaven is like unto a man that is an householder, which went out early in the 2 morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny 3 a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing 4 idle in the market-place, and said unto them; Go ye also into the vineyard, and whatsoever is right 5 I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did 6 likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, 7 Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, 8 that shall ye receive. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from 9 the last unto the first. And when they came that were hired about the eleventh hour, they received 10 every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. II And when they had received it, they murmured 12 against the goodman of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat 13 of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree 14 with me for a penny? Take that thine is, and go thy way I will give unto this last, even as unto 15 thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 16 So the last shall be first, and the first last for many be called, but few chosen. 1. The parable is an explanation of xix. 30. 2. penny. Rather, denarius, a silver coin worth about 84d.; the day's pay of a Roman soldier. 3. the third hour. I.e., 9 a.m. 4. No bargain, simply a promise of fair payment. Glad to get work, they agreed. 5. 12 noon and 3 p.m. 6. 5 p.m. on ver. 12. Unhired because inefficient. Cf. n. 7. Omit and : receive. Neither bargain nor promise; they trusted to his generosity, glad of the chance of earning something, however little. 8. Humorous as well as benevolent, he would enjoy their surprise. 11. goodman of the house. Rather, "householder," as in ver. 1. 12. These last fellows have put in a single hour, and thou hast put them on an equality with us that have borne the burden of the day and the burning heat. They were sorry workmen. 13. Friend. Rather, "mate," addressing the spokesman of the discontents. 14. Take up thy pay and begone! He had let his denarius lie. It is my pleasure to give to "this last fellow" (echoing the man's sneer) even as to thee. 15. May I not do what I please with my own? Or is thine eye grudging (cf. notes on vi. 23, vii. 11) because I am generous? 16. Reverting to xix. 30. Q.E.D. Matt. xx. 17-19; cf. Mark x. 32-34= THIRD INTIMATION OF THE PASSION. 17 And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them, 18 Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the 19 scribes, and they shall condemn him to death, and shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again. Each intimation was clearer than the last. The first (xvi. 21) simply announces His Death and Resurrection; the second (xvii. 22-23) adds the Betrayal; the third unfolds the whole tragedy. Notwithstanding these explicit forewarnings the catastrophe took the disciples by surprise and plunged them into despair. Hence it is argued that the intimations are unhistorical, mere vaticinia ex eventu. A crucified Messiah was "to Jews a stumbling-block and to Gentiles foolishness," and the Apostles, eager to remove "the offence of the Cross," represented the Crucifixion as no ignominious catastrophe but "a link in a chain of higher knowledge, part of a divine plan of salvation" (Strauss). In fact, however, the Lord's prescience of the end is inextricably interwoven with the Evangelic history. Nor is the disciples' indocility unparalleled (see n. on ver. 21). It is very difficult to change men's ideals. 17. Between ver. 16 and ver. 17 comes John xi. 1-54. Jesus now sets out from Ephraim. 19. deliver. Rather, "betray," as in ver. 18. The Chief Priests were traitors as well as Judas, since the Jewish Law forbade the delivery of an Israelite into the hands of Gentiles. "Whosoever shall so deliver an Israelite, shall have no part in the world to come." Matt. xx. 20-28; cf. Mark x. 35-45. AMBITION OF SALOME AND HER SONS. 20 Then came to him the mother of Zebedee's children with her sons, worshipping him, and de21 siring a certain thing of him. And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, 22 and the other on the left, in thy kingdom. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with ? They say unto him, We are 23 able. And he saith unto them, Ye shall drink indeed 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 it shall be given to them for whom it is prepared of my 24 Father. And when the ten heard it, they were |