Mateus 20
John MacArthur · Citado em PreceptAustin
Mateus 20
MacArthur explains "The owner wasn't unfair with them; it was just that he was generous with the rest. Some people have a hard time when others prosper. The issue here is not the fairness of the householder, but the jealousy of those who worked the longest. Don't impugn God; impugn them." As soon as the penny was in their hand, a murmur was in their mouth. -- C H Spurgeon Grumbled (1111) gogguzo means to murmur, mutter, make complaining remarks or noises under one's breath. In 1 Co 10:10 it is used with idea of complaint (cf Nu 11:1). Gogguzo is an onomatopoeic word derived from the sound made when murmuring or muttering in a low and indistinct voice with the idea of complaint. In short this word gives us a vivid picture to help us imagine this scene of religious hypocrites making audible expressions of their dissatisfaction with Jesus and His acceptance of a despised tax collector even to the point of willingness to fellowship over a meal with him! Philosophers also warned against grumbling, noting that one ought to accept whatever the gods and Fate would send. Webster's English Dictionary has this note on grumble - to complain in a low harsh voice and often in a surly manner <workers grumbling about the low wages. Synonyms include croak, grouch, grouse, grunt, murmur, mutter, scold; compare complain, bellyache, crab, fuss, gripe, holler, squawk, whine; groan, moan; complain, kick. Gogguzo - 7v - Matt. 20:11; Lk. 5:30; Jn. 6:41; Jn. 6:43; Jn. 6:61; Jn. 7:32; 1 Co. 10:10 C H
Mateus 20
MacArthur - The first laborers weren't upset over their wage because they knew it was a generous one. What they couldn't stand was someone else getting the same thing without working as hard as they had. They should have said, "Isn't it wonderful how generous the owner is to those who have the same need we have but weren't hired as early?" ESV Study Bible (borrow) - Literally, “Is your eye evil?” The laborer failed to be thankful for his own wage because he was blinded by his self-interested lack of compassion for his fellow worker. God owes us nothing, and we owe Him everything. -- Charles Swindoll 🙏 THOUGHT- Have I ever resented God’s blessings in someone else’s life? Do I compare my “labor” for God with that of others? Swindoll adds "So what if you’ve been a faithful believer since childhood and some recent convert gets all the glory? That’s God’s business, not yours. What does it matter if you seem to be burdened by struggles while less mature believers seem to be coasting through life? God will do what’s right." (See Insights on Matthew 16--28 - Page 127) Stu Weber: This parable highlights both the justice and the grace of God. Neither is to be taken for granted. When God chooses to reward or punish according to what is justly due a person, no one has a right to complain. On the one hand, his rewards are “recompense” or “pay back” (Matt. 16:27; 2 Cor. 5:10; Col. 3:24-25). On the other hand, the God of Scripture is a God who delights to lavish blessing on his children (e.g., Eph. 1:3-14). But we must be careful not to presume upon His generosity. His gifts are not something we deserve; they are given freely at his discretion. If anyone receives the “raw end of the deal” (by our reasoning), it would be God, who gives much more than he “owes.” (See Holman New Testament Commentary - Matthew) Grace doesn’t measure hours worked. It doesn’t compare resumes or check who came first. Grace simply gives—because the Giver is good. We often want God to be fair, but what we truly need is for Him to be merciful. And praise God—He is and does not give us what we deserve! Daniel Doriani: So then, as Jesus says, he is fair to everyone, whether one works all day or one hour. To be precise, there are three lessons, one for each character in the story: The early workers must know that God treats no one unfairly. If they stumble, they stumble over God’s grace and generosity, not his injustice. God is generous to those who deserve nothing. It is his sovereign pleasure to give good gifts to his children. All believers receive the same gift, eternal life with the Lord. The key is our motivation and priorities—earthly or heavenly... Do we live for the glory of God or for self? Do we strive for the things of this world or the things of God? Grant Osborne: Rewards While we do not serve the Lord for the reward we will get, Jesus wants us to know that God will indeed reward us for our life of piety. We do not want to fall into Peter’s error of asking, “What’s in it for us?” That is a veneer of piety turned into self-interest. Yet at the same time Jesus wants us to know that God will vindicate us for our sacrifices and suffering. In fact, “reward” (misthos) occurs seven times in Mt 6:1–18 (Mt 6:1, 2, 4, 5, 6, 16, 18) and is a central theme of the entire Sermon on the Mount (e.g., the eschatological promise in each of the beatitudes of Mt 5:1–12). The key is our motivation and priorities—earthly or heavenly (cf. Mt 6:19–21). Do we live for the glory of God or for self? Do we strive for the things of this world or the things of God? That will determine our true destiny. (See Matthew - Page 724) C H
Mateus 20
MacArthur - What is the point of the parable? We understand that the owner paid all the laborers equally, whether they started early or late. So the last shall be first and the first shall be last means everyone receives the same thing. The last laborers hired were the first in line to receive their wages, and the first were last in line to get the same wage. The point is equality. The Interpretation - The householder represents God. The vineyard is the Kingdom-- the sphere of God's rule. The laborers are those who come into the service of the King. The day of work is their lifetime. The evening is eternity. The denarius is eternal life. You could say the steward represents Jesus Christ, to whom has been committed all judgment. So what does it all mean? No matter how long you worked in God's Kingdom and no matter how hard or easy your circumstances were, when you get to the end of your life, you will receive the same eternal life as everyone else in God's Kingdom. Isn't that a great truth? Ryrie - Not that they trade places but that there will be an equality of rewards for equal faithfulness to differing opportunities given to each of us. ESV Study Bible (borrow) - A disciple of Jesus should not measure his or her worth by comparing it with the accomplishments and sacrifices of others, but should focus on serving from a heart of gratitude in response to God’s grace. Jesus is not denying degrees of reward in heaven (see 1 Cor. 3:14-15+) but is affirming that God’s generosity is more abundant than anyone would expect: all the laborers except the very first got more than they deserved. It is probably correct also to see here a warning that Jesus’ early followers (such as the Twelve) should not despise those who would come later. Richard Gardner: The purpose of these sayings is not to establish a new order of precedence, but rather to tell us to stop calculating. As noted earlier, the riches of the kingdom are God’s to distribute—and God is full of surprises! C H
Mateus 20
MacArthur adds that "The world’s way of greatness is like a pyramid. The prestige and power of the great person is built on the many subordinate persons beneath him. But in the kingdom, the pyramid is inverted. As the great commentator R. C. H. Lenski has observed, God’s “great men are not sitting on top of lesser men, but bearing lesser men on their backs.” Unfortunately, however, there are still many people in the church who, like James and John, continually seek recognition, prestige, and power by manipulating and controlling others to their own selfish advantage. A tragic number of Christian leaders and celebrities have gained great followings by appealing to people’s emotions and worldly appetites. But that is not to be so among Christ’s disciples today any more than among the Twelve." Jesus went on to explain that it is not wrong to desire great usefulness to God, only wrong to seek the world’s kind of greatness. (See Matthew Commentary - Page 240)
Mateus 20
MacArthur - Jesus had finished His Galilean ministry and had crossed into Perea, on the other side of the Jordan River (19:1). As Jewish travelers from Galilee often did in order to avoid going through Samaria, Jesus traveled down the east side of the Jordan and crossed over to Jericho (20:29). From there He would go up to Jerusalem. (See Matthew Commentary - Page 220) He took the twelve disciples (mathetes) aside (paralambano) by themselves (privately), and on the way He said to them ("and told them what was going to happen to him" - NLT) This declaration was only for the ears of the inner circle of 12 disciples. Although Jesus had alluded to the Cross and His coming death, the disciples are still clueless. How providential that this third and most complete description of His crucifixion comes just after explaining that the last will be first and the first will be last. As His ministry will soon end, He focuses His attention on discipling the 12, 11 of whom would soon take His place to proclaim the Gospel of the Kingdom.
Mateus 20
MacArthur: And He was turned over the chief priests – the chief priests among the priests, and there were thousands of them. The chief priests were the upper echelon ones. There were the Levites; they were at the bottom of the priestly totem pole. And then there were the normal course of priests. And there was the guy who was the head of the daily course, the guy who’s ahead of the weekly course. And then there was the sort of the captain of the temple, and then there was the high priest. And the guys at the top of the ladder were known as the chief priests. And so these chief priests were the hereditary aristocracy. They were in the priestly line; they got their rank by heredity. They were also accompanied by the scribes, who got their rank not by heredity, but by knowledge. They attained to knowledge by studying the law. They were the lawyers, and nobody could interpret anything without them. Very much like today, if you want to interpret any kind of law, you get into any kind of legal situation, you have to have a lawyer. Well it was that way then. In trying to interpret the Mosaic economy, they had to have “lawyers,” quote/unquote, who really were the scribes who could come along side and explain the meaning of the law, and interpret the law, and so forth. (The Sufferings of Christ) Behold (2400) idou is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" The idea is “Lo and behold!”, serving to call attention to something external or exterior to oneself. Idou is used by the Biblical writers to (1) prompt or arouse the reader's attention (introducing something new or unusual), (2) to mark a strong emphasis ("Indeed!" Lk 13:16) and (3) to call the reader to pay close attention (very similar to #1) so that one will listen, remember or consider.
Mateus 20
MacArthur - It is significant that, when referring to Christ’s sufferings before and during His crucifixion, the New Testament always uses the plural (see 2 Cor. 1:5; Phil. 3:10; Heb. 2:10; 1 Pet. 1:11; 4:13). His pain was not one dimensional, but involved sufferings of many sorts. (See Matthew Commentary) And on the third day He will be raised up (egeiro) - Note that all Jesus' announcements of His death end with the declaration of victory over death that "He will rise again." Jesus had alluded to His resurrection and the timing in Mt 12:40+ and had stated it clearly in Matthew 16:21+ and Matthew 17:22-23+. Unfortunately for the disciples the third (or fourth) time is not the charm and they still failed to fully understand the meaning of the resurrection until after He was resurrected from the dead. In fairness to them, Luke 18:34 tells us "the disciples understood none of these things, and the meaning of this statement was hidden from them, and they did not comprehend the things that were said. Donald Hagner rightly points out that Jesus' "prediction makes a particularly sharp contrast with both the preceding sections, where the disciples seem preoccupied with rewards (Mt 19:27–30), and the following pericope describing the overt ambition of the sons of Zebedee (Mt 20:20–23). Jesus again affirms the cross as his goal and thus serves as the model according to which the disciples must learn to pattern their own lives. But while he is “last,” his disciples compete for being “first.” (See Matthew - Page 574) Henry
Mateus 20
MacArthur points out that "the affliction (ED: "CROSS") that brings eternal glory is that which is brought about and is willingly endured because of faithfulness to the Lord. It is suffering because of the gospel, being “persecuted for the sake of righteousness” (Matt. 5:10+). The one who has the greatest glory beside Christ in heaven will be the one who has faithfully endured the greatest suffering for Him on earth." (See Matthew Commentary) There is a touch of irony in the two criminals on each side Matthew 27:38+ "At that time two robbers *were crucified with Him, one on the right and one on the left." To follow Him as a disciple meant that suffering comes before significance, brokenness before usefulness, humility before authority, the bitter cup of pain before the sweet glories of promotion! -- Charles Swindoll
Mateus 20
MacArthur - The rest of the apostles were furious, not because James’s and John’s blatant manifestation of pride offended their spiritual sensibilities but because the two approached Jesus first. The Twelve’s selfish competitiveness survived until the very end; even on the solemn occasion of the Last Supper, “there arose also a dispute among them as to which one of them was regarded to be greatest” (Luke 22:24). (See Mark Commentary)
Mateus 20
MacArthur - This kind of greatness is pleasing to God, because it is humble and self-giving rather than proud and self-serving. The way to the world’s greatness is through pleasing and being served by men; the way to God’s greatness is through pleasing Him and serving others in His name....The surest mark of the true servant is willing sacrifice for the sake of others in the name of Christ. The sham servant avoids suffering, while the true servant accepts it. (See Matthew 16-23 MacArthur New Testament Commentary - Page 240) Service to God through service to mankind is the only motivation acceptable to God for diligence and hard work in our vocational calling. -- Jerry Bridges
Mateus 20
MacArthur - SERVANTHOOD: HUMILITY IN ACTION - Matthew 20:26-27 Strength for Today: Daily Readings for a Deeper Faith - Page 29 In God’s sight, greatness is marked by a humble, servant’s heart. Bible commentator R.C.H. Lenski once wrote that God’s “great men are not sitting on top of lesser men, but bearing lesser men on their backs.” Jesus would have agreed with Lenski’s observation, but He did not see it as wrong to desire greater usefulness to God. Those standards of usefulness, however, are much more demanding than any worldly ideals for self–serving, domineering leadership. For example, Paul lists for us the high standards God has for church overseers (1 Tim. 3:1–7). God considers men great who are among those willing to be servants. In Matthew 20:26–27, Jesus was speaking of genuine servanthood, not the “public servant” who merely uses his position to gain power and personal prestige. The original Greek word for “servant” referred to a person who did menial labor and was the lowest level of hired help. Jesus could have used a more noble word to denote obedient discipleship, but He picked this one (from which we get deacon) because it best described the selfless humility of one who served. But in verse 27, Jesus intensifies His description of God’s way to greatness. He tells us if we want to be great in His kingdom, we must be willing to be slaves. Whereas servants had some personal freedom, slaves were owned by their masters and could go only where their masters allowed and do only what their masters wanted. The application for us as believers is that “whether we live or die, we are the Lord’s” (Rom. 14:8). If you desire real spiritual greatness, you will be willing to work in the hard place, the lonely place, the place where you’re not appreciated. You’ll be willing to strive for excellence without becoming proud, and to endure suffering without getting into self–pity. It is to these godly attitudes and more that Christ will say, “Well done, good and faithful slave … enter into the joy of your master” (Matt. 25:21). ✧✧✧ Suggestions for Prayer: Ask the Lord to help you cultivate a servant’s heart. For Further Study: Read 1 Timothy 3:1–7 and make a list of the qualifications for an overseer (elder). ✧ Meditate on the implications of each trait, and write down ways in which humility relates to these leadership qualities. TODAY IN THE WORD In Mere Christianity (Mere Christianity - online without restrictions or here), C. S. Lewis wrote, “If anyone would like to acquire humility, I can, I think, tell him the first step. The first step is to realize that one is proud. And a biggish step, too. At least, nothing whatever can be done before it. If you think you are not conceited, it means you are very conceited indeed.” In today’s reading, Jesus revisited the topic of humility and greatness in the kingdom of heaven. To begin, He reminded us that He’s the King, not us. If we need a reason to be humble, all we need to remember is that He’s the sovereign of the universe! This lesson comes through loud and clear in the parable of the workers in the vineyard. To grumble and grab for our “rights” is to forget whose vineyard it is. The owner has every right to do as he likes–who then can complain about his promise keeping and generosity? When we do, it shows our pride. Another key point here is the familiar phrase, “The last will be first, and the first will be last” (Mt 20:16). God does not order things the way we would or for the reasons we would. Jesus predicted that He would be betrayed, condemned, beaten, mocked, and executed. In the eyes of the world, He would be a loser–but in God’s eyes, He would be the ultimate winner. His resurrection would be the greatest victory in history! In short, servanthood is part of the road to greatness in God’s kingdom. Jesus had already taught much on this topic, but apparently the disciples had not tuned in. They were preoccupied with jockeying for position and power. They should have known how ironic their request was–to ask to be “first” meant they wanted to be “last” from an earthly perspective. Jesus clarified that being a leader in His kingdom meant that they would, like Him, suffer for righteousness’ sake. TODAY ALONG THE WAY Almost all of us find ourselves in some sort of leadership position, whether at church, at work, or in your home. IS THERE A SERVANT IN THE HOUSE?—Matthew 20:26 NASB In Matthew, the disciples James and John came to Christ with their mother. She filed this request: “‘Command that in Your kingdom these two sons of mine may sit one on Your right and one on Your left’” (Matthew 20:21 NASB), which being interpreted means, “Could my sons have the most powerful and influential positions in the new government?” The text goes on to say that when the other ten heard about her appeal they were “indignant.” Probably for a lot of reasons. But, no doubt, the real rub was that they all wanted the big spots in what they assumed would be the soon-to-arrive kingdom. If they had a choice, none of them wanted to play the lesser part. Christ reproved them for their advanced cases of “big-shot-itis” and went on to tell them that if they were to be authentic followers, they would have to pursue servanthood as a life goal. In fact, He noted that those who would be considered great in His kingdom would be those who served. God wants followers who are willing if necessary to play the small part, the unaffirmed part. As for those whom He has given visibility and clout, He is looking to see if they manage their leadership from a servant’s perspective. After all, God was willing to stoop low enough to serve us all the way to the painful injustice of a cross. The thought that some things are beneath us, that we deserve better, that we really should be served instead of serving, denies the very essence of Jesus and our identity in Him. If we are striving to be like Him, no task is too small, no venue too unnoticed, no legitimate sacrifice too great. Because He served, we gladly live to serve. And we do it all the way home to heaven whether anyone notices or not. Knowing all the while that He notices and will say to us when we arrive, “Well done, thou good and faithful servant” (Matthew 25:21 KJV). Which is a recognition worth not being recognized for! What serving role do you play—parent, Sunday school teacher, prayer warrior? Keep it up. It’s so much like Christ! "Whoever desires to become great among you, let him be your servant" (Matthew 20:26). Matthew 20:27 and whoever wishes to be first among you shall be your slave; KJV Matthew 20:27 And whosoever will be chief among you, let him be your servant: BGT Matthew 20:27 καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος ἔσται ὑμῶν δοῦλος· NET Matthew 20:27 and whoever wants to be first among you must be your slave– CSB Matthew 20:27 and whoever wants to be first among you must be your slave; ESV Matthew 20:27 and whoever would be first among you must be your slave, NIV Matthew 20:27 and whoever wants to be first must be your slave-- NLT Matthew 20:27 and whoever wants to be first among you must become your slave. NRS Matthew 20:27 and whoever wishes to be first among you must be your slave; NJB Matthew 20:27 and anyone who wants to be first among you must be your slave, NAB Matthew 20:27 whoever wishes to be first among you shall be your slave. YLT Matthew 20:27 and whoever may will among you to be first, let him be your servant; whoever: Mt 18:4 Mk 9:33-35 Lu 22:26 Ac 20:34,35 Ro 1:14 1Co 9:19-23 2Co 4:5 11:5,23-27 12:15 Related Passages: Matthew 18:4+ “Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven. Mark 9:33-35+ They came to Capernaum; and when He was in the house, He began to question them, “What were you discussing on the way?” 34 But they kept silent, for on the way they had discussed with one another which of them was the greatest. 35 Sitting down, He called the twelve and *said to them, “If anyone wants to be first, he shall be last of all and servant of all.” Luke 22:26+ “But it is not this way with you, but the one who is the greatest among you must become like the youngest, and the leader like the servant. Philippians 2:3-8+ Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; 4 do not merely look out for your own personal interests, but also for the interests of others. 5 Have this attitude (present imperative see our need to depend on the Holy Spirit to obey) in yourselves which was also in Christ Jesus, 6 Who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross. GOD'S WAY TO BE FIRST And whoever wishes (thelo - present tense) to be first (protos) among you shall be your slave (doulos) - Jesus now carries His teaching to its highest level. It is not enough merely to be a servant (diakonos); the one who truly aspires to greatness in God's kingdom must willingly become a slave (doulos), one whose life is devoted to meeting the needs of others. Note that the phrase whoever wishes opens the door to all who desire to bring glory and honor to God in this short time on earth. Here's another Biblical paradox - The way "up" is "down." Notice that the phrase "whoever wishes" (thelo - present tense) throws the door wide open. Jesus excludes no one. Anyone who desires to glorify God and make his or her life count for eternity may enter this path. The issue is not whether one has ambition, but the object of that ambition. Jesus does not condemn the desire to be great; He radically redefines greatness. True greatness is measured not by how many people serve us, but by how many we sacrificially serve. Here we encounter yet another glorious Biblical paradox: the way up is down. In God's kingdom, exaltation comes through humility, leadership through servanthood, and greatness through self-sacrificing love. The world's ladder of success is climbed by promoting oneself; God's ladder is ascended by stooping to serve others. As Jesus would later declare, "Whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted" (Matthew 23:12). The apostle Paul beautifully illustrates this kingdom principle in 2 Corinthians 4:5+: "For we do not preach ourselves but Christ Jesus as Lord, and ourselves as your bond-servants (doulos) for Jesus' sake." Paul refused to make himself the focus of his ministry. His consuming passion was to exalt Christ as Lord while gladly regarding himself as the Corinthians' slave for Jesus' sake. That is the spirit Jesus commends, a life in which self is willingly set aside so that Christ may be magnified and others may be served. Ironically, those who forget themselves in serving others are the very ones whom God remembers and ultimately exalts. Charles Swindoll: You could have probably heard their jaws drop when Jesus uttered those words. The words were revolutionary. They turned the world’s ways on their head. Once again, Jesus was unpacking the meaning of His statement that “the last shall be first, and the first last” (20:16). And with each pass at this confusing teaching, He hoped the disciples would get closer and closer to understanding His mission, which would become their own mission when He departed this world. Only when they fully grasped this mission would they understand what true greatness in the kingdom of heaven really is. He concluded the lesson by pointing to Himself as the ultimate example of what He had just been trying to teach them. (See Insights on Matthew 16--28 - Page 134) D Edmond Hiebert - “Whosoever of you will be the chiefest, shall be servant of all”—there is a threefold advance here. The chiefest, or “first,” contemplates the individual who has the holy ambition of attaining to the highest position even among those who are “great.” Servant, literally, “slave,” denotes a lower position than minister, implying that such a one foregoes his own rights in order to serve others for Christ’s sake. Of all enlarges the scope of service to all to whom he may be helpful. Preeminence in Christ’s kingdom is attained through primacy in self-sacrificing services voluntarily rendered. “The test was not, What service can I extract? but, What service can I give?” (The Gospel of Mark: An Expositional Commentary) John MacArthur - "The road to that greatness in the kingdom lies in selfless service. The Lord’s point is that believers are to consider everyone their master, and themselves slaves to serve all." (See Mark Commentary) John MacArthur - The cost of true greatness is humble, selfless, sacrificial service. The Christian who desires to be great and first in the kingdom is the one who is willing to serve in the hard place, the uncomfortable place, the lonely place, the demanding place, the place where he is not appreciated and may even be persecuted. Knowing that time is short and eternity long, he is willing to spend and be spent. He is willing to work for excellence without becoming proud, to withstand criticism without becoming bitter, to be misjudged without becoming defensive, and to withstand suffering without succumbing to self-pity. (See Matthew Commentary - Page 243) William
Mateus 20
MacArthur - The position and work of a slave were much lower and demeaning even than those of a servant. A servant was to some degree his own person. He often owned little more than the clothes on his back, but he was free to go where he wanted and to work or not work as he pleased. But a slave (doulos) did not belong to himself but to his master and could go only where the master wanted him to go and do only what the master wanted him to do. He did not belong to himself but was the personal property of someone else. DOULOS - 120V - Mt 8:9; Mt 10:24; Mt 10:25; Mt 13:27; Mt 13:28; Mt 18:23; Mt 18:26; Mt 18:27; Mt 18:28; Mt 18:32; Mt 20:27; Mt 21:34; Mt 21:35; Mt 21:36; Mt 22:3; Mt 22:4; Mt 22:6; Mt 22:8; Mt 22:10; Mt 24:45; Mt 24:46; Mt 24:48; Mt 24:50; Mt 25:14; Mt 25:19; Mt 25:21; Mt 25:23; Mt 25:26; Mt 25:30; Mt 26:51; Mk 10:44; Mk 12:2; Mk 12:4; Mk 13:34; Mk 14:47; Lk 1:38; Lk 1:48; Lk 2:29; Lk 7:2; Lk 7:3; Lk 7:8; Lk 7:10; Lk 12:37; Lk 12:43; Lk 12:45; Lk 12:46; Lk 12:47; Lk 14:17; Lk 14:21; Lk 14:22; Lk 14:23; Lk 15:22; Lk 17:7; Lk 17:9; Lk 17:10; Lk 19:13; Lk 19:15; Lk 19:17; Lk 19:22; Lk 20:10; Lk 20:11; Lk 22:50; Jn. 4:51; Jn 8:34; Jn 8:35; Jn 13:16; Jn 15:15; Jn 15:20; Jn 18:10; Jn 18:18; Jn 18:26; Acts 2:18; Acts 4:29; Acts 16:17; Ro 1:1; Ro 6:16; Ro 6:17; Ro 6:19; Ro 6:20; 1Co 7:21; 1Co 7:22; 1Co 7:23; 1Co 12:13; 2Co 4:5; Gal 1:10; Gal 3:28; Gal 4:1; Gal 4:7; Ep 6:5; Ep 6:6; Ep 6:8; Phil. 1:1; Phil. 2:7; Col. 3:11; Col. 3:22; Col. 4:1; Col. 4:12; 1 Tim. 6:1; 2 Tim. 2:24; Tit. 1:1; Tit. 2:9; Phlm. 1:16; Jas. 1:1; 1 Pet. 2:16; 2 Pet. 1:1; 2 Pet. 2:19; Jude 1:1; Rev 1:1; Rev 2:20; Rev 6:15; Rev 7:3; Rev 10:7; Rev 11:18; Rev 13:16; Rev 15:3; Rev 19:2; Rev 19:5; Rev 19:18; Rev 22:3; Rev 22:6 QUESTION - What does the Bible say about self-sacrifice / being self-sacrificial? ANSWER - Self-sacrifice is one of the major themes of the New Testament. Jesus modeled it for us in the way He lived. Though He was God, He did not demand His rights as God, but demonstrated servant leadership in everything He did (Philippians 2:6–8). He said to His disciples, “Whoever wants to be first must be your slave—just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:27–28). Some people through the centuries have defined self-sacrifice as extreme forms of bodily punishment we must undergo in order to please God. Some branches of pseudo-Christianity have encouraged all manner of physical deprivation and abuse as though self-inflicted punishment could make people right with God. Certain sects of monks and nuns have lived in abject poverty, rejected legitimate marriage, and taken vows of silence that are nowhere suggested in Scripture. These are akin to the man-made laws that Jesus despised (Mark 7:7–9; Colossians 2:8). They do not represent the kind of self-sacrifice the Bible requires. Jesus clarified the path to godly self-sacrifice in Luke 9:23, saying, “Whoever wants to be my disciple must deny themselves and take up his cross daily and follow me.” The kind of self-sacrifice that pleases the Lord is the natural result of having taken up our cross to follow Jesus. A cross always represents death. So, in order to take up a cross, we must be willing to die to ourselves, our agendas, and our rights. When we crucify our fleshly desire to be our own boss, we begin to make decisions based on what Jesus would have us do (Galatians 2:20; 5:24). The greatest commandments require self-sacrifice. The first commandment is that we love God with all our heart, soul, mind, and strength. The second is to love our neighbors as ourselves (Matthew 22:36–40). We can do neither of these while still demanding our own way. We must sacrifice our rights and desires in order to fully obey God. Biblical self-sacrifice is being willing to set aside one’s own desires for the good of others. Galatians 5:13–14 says, “You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love. For the entire law is fulfilled in keeping this one command: ‘Love your neighbor as yourself.’” When we willingly limit our freedoms, set aside our own rights, and pursue the best interest of those God has called us to serve, we are being self-sacrificial biblically. Self-sacrifice demands that we daily die to the passions of our flesh that are in opposition to God’s will for our lives (Romans 6:6–7; Galatians 2:20). We don’t do this in order to appease God or earn His favor. We already have that because of Jesus (2 Corinthians 5:21; Ephesians 1:4–7). We choose it because we know it pleases our Father and we want to be more like His Son (Romans 8:29). Ian Paisley - Get Down From Your High Horse "Whosoever will be chief among you, let him be your servant" Matthew 20:27 The Exemplification "The Son of Man came not to be ministered unto but to minister and to give His life a ransom for the many" (Mark 10:45). Christ has set us the example that we should follow in His steps. With our eye on Him we will never mount our high horse nor ride it. Then we will certainly never fall off. The Education "Learn of me for I am meek and lowly in heart and ye shall find rest unto your souls" (Matthew 11:29). The first lesson we learn in Christ's College is humility. The second lesson, humility, and the third lesson, humility. In all thy getting get humility. The Exhortation He that would be ministered unto must first minister. He that would rule must first be ruled. He that would be lord must first be lorded over QUESTION - What is servant leadership? ANSWER - Servant leadership is best defined by Jesus Himself: “Whoever wants to become great among you must be your servant, and whoever wants to be first must be your slave—just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Matthew 20:26–28). In the Christian realm, all leadership should be servant leadership. A common misconception among those who want to exercise a leadership role over others is that it comes with glory, power, and positions of honor. In fact, such a mistaken belief was the occasion for Jesus’ words in the above passage. James and John had just asked Jesus to place them at His side when He assumed His throne in the kingdom to come. The other disciples became indignant at the arrogance of their request (Mark 10:41). And, as an object lesson, Jesus modeled the true servant style of leadership. He, the Lord incarnate, bent down and washed their feet, teaching them the true measure of leading by first serving others (John 13:12–17). The word servant in Matthew 20:27 means “slave.” Not every servant was a slave, but every slave was a servant. It is sad commentary in the church today that we have many celebrities but very few servants. There are many who want to “exercise authority” (Matthew 20:25), but few who want to take the towel and basin and wash feet. Paul reminds us that our attitude is to be like Christ’s in that we consider others better than ourselves and do nothing out of vanity or selfishness. Rather, we look out for the interests of others (Philippians 2:3–4). In this sense, then, every Christian is a servant. The focal point of servant leadership within the church is “to prepare God’s people for works of service, so that the body of Christ may be built up” (Ephesians 4:12). This means, with Christ being the head of the church, the entire church body is served in the act of providing leadership. It’s not just the church leaders who become acutely aware of their place at the foot of the cross but all those within the body of Christ. We all mutually submit ourselves to Jesus just as He was in submission to the Father. From a biblical perspective, servant leadership frees the church of the abuse of power and coercion and promotes mutual respect and love for one another. A servant leader seeks to invest himself in the lives of his people so that, as a whole, the church community is challenged to grow to be more like Christ. This is demonstrated in the leader’s willingness to give of himself to meet the needs, but not necessarily the wants, of his people. Like a good parent, the true servant leader knows the difference between the needs of his spiritual children and their selfish wants and desires. The bottom line to the application of servant leadership is that we don’t emulate the examples of the world; our example is Jesus, who came as a servant. Therefore, our mission is to serve one another, to give of ourselves. Christ came to give His life. We are to give of our lives not only in service to Him but to our fellow man, including those in the church and outside it (Mark 12:31). Related Resources: What was the significance of Jesus washing the feet of the disciples? Why should I want to serve God? Sometimes I get the feeling that we are experiencing a leadership crisis among Christians. Although plenty of people are eager to assume the top positions, far too few are willing to accept the biblical pattern of authority. They assume that headship means dominance, so they ignore the basic teaching of passages like Matthew 20. The pat-tern established by Christ for leadership in the church can be summed up in one word: servanthood. Jesus Himself exemplified this when he washed the disciples' feet as "an example" (John 13:2-16). In The Mark of a Man, Elisabeth Elliot told of a relative who was the dean of a Christian college in the Midwest. One night some boys in a dorm smeared the walls with shaving cream, peanut butter, and jelly. When the dean heard about it, he wondered what action to take. He could force the young men to clean it up or he could order the janitor to do it. Instead, he started to clean up the mess himself. Soon doors began to open, and before long the guilty ones were helping him wash the walls. Because he was willing to take the role of a servant, he solved the problem and taught the boys a valuable lesson at the same time. Lead players are always improving their serve Matthew 20:28 just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” KJV Matthew 20:28 Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. BGT Matthew 20:28 ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. NET Matthew 20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom for many." CSB Matthew 20:28 just as the Son of Man did not come to be served, but to serve, and to give His life-- a ransom for many." ESV Matthew 20:28 even as the Son of Man came not to be served but to serve, and to give his life as a ransom for many." NIV Matthew 20:28 just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." NLT Matthew 20:28 For even the Son of Man came not to be served but to serve others and to give his life as a ransom for many." NRS Matthew 20:28 just as the Son of Man came not to be served but to serve, and to give his life a ransom for many." NJB Matthew 20:28 just as the Son of man came not to be served but to serve, and to give his life as a ransom for many.' NAB Matthew 20:28 Just so, the Son of Man did not come to be served but to serve and to give his life as a ransom for many." YLT Matthew 20:28 even as the Son of Man did not come to be ministered to, but to minister, and to give his life a ransom for many.' MIT Matthew 20:28 Take as your model the human one. He did not come to be catered to, but to serve and to expend his life as a ransom in behalf of multitudes. GWN Matthew 20:28 It's the same way with the Son of Man. He didn't come so that others could serve him. He came to serve and to give his life as a ransom for many people." BBE Matthew 20:28 Even as the Son of man did not come to have servants, but to be a servant, and to give his life for the salvation of men. RSV Matthew 20:28 even as the Son of man came not to be served but to serve, and to give his life as a ransom for many." NKJ Matthew 20:28 "just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many." come: Lu 22:27 Jn 13:4-17 Php 2:4-8 Heb 5:8 and to give: Job 33:24 Ps 49:7 Isa 53:5,8,10,11 Da 9:24-26 Jn 10:15 Jn 11:50-52 Ro 3:24-26 Ga 3:13 Eph 1:7 5:2 1Ti 2:6 Titus 2:14 Heb 9:28 1Pe 1:18,19 2:24 3:18 Rev 1:5 5:8,9 for many: Mt 26:28 Mk 14:24 Ro 5:15-19 Heb 9:28 1Jn 2:2 Related Passages: Isaiah 53:10-12+ But the LORD was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand. 11 As a result of the anguish of His soul, He will see it and be satisfied; By His knowledge the Righteous One, My Servant, will justify the MANY, As He will bear their iniquities. 12 Therefore, I will allot Him a portion with the great, And He will divide the booty with the strong; Because He poured out Himself to death, And was numbered with the transgressors; Yet He Himself bore the sin of MANY, And interceded for the transgressors. THE PERFECT PATTERN THE SON OF MAN Just as - GWT = "It's the same way with the Son of Man" What is He comparing? He has just spoken of servitude as the way to be first. Now He gives His own example of service.
Mateus 20
MacArthur commenting on lutron in Mt 20:28 - The unbeliever is a slave to sin, the flesh, Satan, and death, and it was to redeem men from those slaveries that Jesus gave His life a ransom in exchange for sinners. “There is therefore now no condemnation for those who are in Christ Jesus,” Paul explained to believers in Rome. “For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death. For what the Law could not do, weak as it was through the flesh, God did: sending His own Son in the likeness of sinful flesh and as an offering for sin, He condemned sin in the flesh” (Rom. 8:1–3). “Having been freed from sin,” the apostle had told them earlier, “you became slaves of righteousness” (6:18). Christ’s sacrifice bought us back from the slavery of sin....Jesus’ ransom was paid to God to satisfy His holy justice, and it was more than sufficient to cover the sins of everyone who has ever lived and ever will live. His death was sufficient for “the whole world,” says John (1 John 2:2)....Although His ransom is sufficient for every person, it is valid only for those who believe in Him. It is in that sense that His redemption is for many, rather than for all. The Lord was not teaching limited atonement, the idea that He died only for the sins of a select few. Paul makes it dear that Christ died for the whole world: “The man Christ Jesus … gave Himself as a ransom for all” (1Ti 2:5-6). (See Matthew Commentary) QUESTION -What does it mean that the Son of Man did not come to be served, but to serve (Mark 10:45)? ANSWER - As Jesus prepares His disciples for His death, James and John—nicknamed the Sons of Thunder—come to Him with a request: “When you sit on your glorious throne, we want to sit in places of honor next to you, one on your right and the other on your left” (Mark 10:37, NLT). Their selfish ambition to be recognized as “the greatest” of the disciples reveals that they had not yet grasped the nature of Christ’s kingdom that He would establish through His suffering and death on the cross. Jesus cautions them to consider the cost of all they will have to endure as His followers (Mark 10:38–40). Then the Lord delivers a brief and astonishing synopsis of His extensive teachings on servanthood: “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45; see also Matthew 20:28). James and John mistakenly presumed that prominence in God’s kingdom is based on position, power, and authority. Jesus explained that the path to greatness is a harrowing journey of suffering—the same kind of suffering Jesus would endure (Mark 10:38–39; John 15:20). Ironically, James and John would indeed suffer much like Jesus. James would go on to become the first Christian martyr, beheaded by Herod Agrippa (Acts 12:2), and John would experience severe persecution throughout his life and eventually be exiled on Patmos Island. Jesus Christ is the ultimate example of a servant in God’s kingdom (Luke 22:27; Philippians 2:6–7). Everything He did while He lived and ministered with the apostles set an example for them and us today. Jesus healed the sick, fed the hungry, and ministered to the weakest, most marginalized members of society (Matthew 8:2–3; 9:32–33; 20:29–34; Luke 6:17–19; John 6:1–14). Jesus came to pour out His life in service; consequently, we ought to give our lives in service to Him and others. The Lord and Creator of the universe, who “knew that the Father had given him authority over everything and that he had come from God and would return to God,” stood up from the Passover table, “took off his robe, wrapped a towel around his waist, and poured water into a basin. Then he began to wash the disciples’ feet, drying them with the towel he had around him” (John 13:3–5, NLT). The ever-emotional Peter resisted Christ’s humble ministrations, but Jesus explained: “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet. For I have given you an example, that you also should do just as I have done to you. Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him. If you know these things, blessed are you if you do them” (John 13:14–17ESV). In God’s kingdom, greatness is measured by the extent we are willing to serve one another humbly. No one gave up more to become a servant than Jesus. The apostle Paul describes the steep drop that Jesus experienced when He lowered Himself to earth to serve and die for us: “Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble position of a slave and was born as a human being. When he appeared in human form, he humbled himself in obedience to God and died a criminal’s death on a cross” (Philippians 2:6–8, NLT). Considering what Jesus did, it’s absurd for His followers to take offense or feel demeaned when performing down-to-earth, unassuming, and even unrewarding tasks. Jesus left behind a glorious and exalted position in heaven yet obediently obeyed His Father in everything (Luke 22:42; John 5:19; 1 Corinthians 15:27–28; Hebrews 5:7–8; 10:5–7). Christ, the Good Shepherd, laid down His life for us (John 10:11). “So we also ought to give up our lives for our brothers and sisters” (1 John 3:16, NLT). The basis for greatness in God’s kingdom does not rest on status, power, or authority but on humble, Christlike character. In The Bible Exposition Commentary, Warren Wiersbe states, “We get a throne by paying with our lives, not by praying with our lips. We must identify with Jesus Christ in His service and suffering, for even He could not reach the throne except by way of the cross” (Vol. 1, Victor Books, 1996, SEE PAGE 62). Jesus is our Suffering Servant King. If our supreme representative, the Son of Man, did not come to be served, but to serve, then so we ought to serve others. No matter who we are in God’s kingdom—whether the most distinguished leader or meekest acolyte—we must strive to be like Christ, demonstrating the same kind of humble, sacrificial servanthood. Related Resources: What was the significance of Jesus washing the feet of the disciples? QUESTION - What is the doctrine of substitution? | GotQuestions.org ANSWER - Substitution is one of the major themes of the Bible. God instituted the principle of substitution in the Garden of Eden when Adam and Eve sinned. By killing an animal to cover their nakedness (Genesis 3:21), God began to paint a picture of what it would take to bring humanity back into proper relationship with Him. He continued that theme with His chosen people Israel. By giving them the Law, God showed them His holiness and demonstrated their inability to achieve that holiness. God then granted them a substitute to pay the price for their sin, in the form of blood sacrifices (Exodus 29:41-42; 34:19; Numbers 29:2). By sacrificing an innocent animal according to God’s specifications, human beings could have their sins forgiven and enter the presence of God. The animal died in the sinner’s place, thereby allowing the sinner to go free, vindicated. Leviticus 16 tells of the scapegoat, upon which the elders of Israel would place their hands, symbolically transferring the sins of the people onto the goat. The goat was then set free into the wilderness, bearing the sins of the people far away. The theme of substitution is found throughout the Old Testament as a precursor to the coming of Jesus Christ. The Passover feast conspicuously featured a substitute. In Exodus 12, God gives instruction to His people to prepare for the coming destroyer who would strike down the firstborn male of every family as a judgment upon Egypt. The only way to escape this plague was to take a perfect male lamb, kill it, and put the blood on the lintels and doorposts of their houses. God told them, “The blood will be a sign for you on the houses where you are; and when I see the blood, I will pass over you. No destructive plague will touch you when I strike Egypt” (Exodus 12:13). That Passover lamb was a substitute for every male firstborn who would accept it. God carried that theme of substitution into the New Testament with the coming of Jesus. He had set the stage so that mankind would understand exactly what Jesus came to do. Second Corinthians 5:21 says, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” God’s perfect Lamb took the sins of the world upon Himself, laid down His life, and died in our place (John 1:29; 1 Peter 3:18). The only acceptable sacrifice for sin is a perfect offering. If we died for our own sins, it would not be sufficient payment. We are not perfect. Only Jesus, the perfect God-Man, fits the requirement, and He laid down His life for ours willingly (John 10:18). There was nothing we could do to save ourselves, so God did it for us. The Messianic prophecy of Isaiah 53 makes the substitutionary death of Christ abundantly clear: “He was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed” (verse 5). Jesus’ substitution for us was perfect, unlike the animal sacrifices of the Old Testament. Hebrews 10:4 says, "For it is impossible for the blood of bulls and goats to take away sins." Someone might say, "You mean, all those sacrifices the Jews made were for nothing?" The writer is clarifying that animal blood itself had no value. It was what that blood symbolized that made the difference. The value of the ancient sacrifices was that the animal was a substitute for a human being’s sin and that it pointed forward to the ultimate sacrifice of Christ (Hebrews 9:22). Some people make the mistake of thinking that, since Jesus died for the sins of the world, everyone will go to heaven one day. This is incorrect. The substitutionary death of Christ must be personally applied to each heart, in much the same way that the blood of the Passover had to be personally applied to the door (John 1:12; 3:16-18; Acts 2:38). Before we can become “the righteousness of God in Him,” we must exchange our old sin nature for His holy one. God offers the Substitute, but we must receive that Substitute personally by accepting Christ in faith (Ephesians 2:8-9). Related Resources: What is the substitutionary atonement? | GotQuestions.org What is the doctrine of penal substitution? | GotQuestions.org What does it mean that Jesus took our place? | GotQuestions.org What is the concept of the vicarious atonement? | GotQuestions.org TODAY IN THE WORD Eta Linnemann had a position that few achieved and many envied as a theology professor in a German university. Yet for all her academic acclaim, Eta felt something was missing. At the invitation of her students, she attended an evangelical prayer meeting and committed her life to Christ. She then resigned her position at the university and went to Indonesia to teach in a Bible college as a missionary. She found true fulfillment in her work of service rather than in what the world considered success. Our passage today builds on the closing verse of Mt 19:30 “Many who are first will be last, and many who are last will be first.” Jesus then offered a parable to illustrate this kingdom reality. The focus here is on the landowner, who continues hiring workers throughout the day. There's no indication that he needs more laborers; rather, he hires out of generosity. Those hired first find that they receive what was promised but have no priority over those hired last. God's great goodness and abundance cannot be measured according to human standards. The prediction of Jesus' death and resurrection that follows might seem randomly placed, but it illustrates the reversal of first and last in the kingdom. Jesus will be crucified, which appears as “last” to the world. But He will be raised to life, a victory over sin and death—the “firstfruits” of the resurrection (see 1 Cor. 15:20). Right after this prediction, the disciples revealed their continued misunderstanding about the nature of the kingdom. Their concern for status contradicted Jesus' emphasis on servanthood. Here is the climax of the instructions from Jesus to His followers: leadership in the kingdom is defined by servanthood, and we know how to be a servant through the example of Jesus. Concluding this chapter, two blind men addressed Jesus as the Messiah (Mt 20:30) and requested healing. These blind men saw more than the spiritually blind crowd (Mt 20:31). TODAY ALONG THE WAY Today is Good Friday, the traditional Christian observance of the crucifixion of our Lord. Spend some extra time with Mt 20:17-28, pondering the sacrifice of Jesus. Reflect on how His example makes it possible for us to live sacrificial lives. We should beware of hastily asserting that we can drink from His cup (Mt 20:22). But we know that He will strengthen us for the work He has called us to do—works of mercy, humility, and compassion that bring glory to God our Father. TRUE SUCCESS—Matthew 20:28 - Joseph Stowell If you were asked to define success, what would you say? Most of us would answer in terms of houses, neighborhoods, cars, influence, clothes, and what it says on our business card. And while there is nothing wrong with being successful in these ways, according to Jesus true success is measured on a far different scale. When James and John came with their mother asking to be “big shots” in the kingdom, Christ did not reprove the disciples’ desire for success. He simply redirected their thinking about what success is and held Himself up as the model. Success, according to Jesus, is not about credentials but rather character. It is not measured in what you have but in who you are. And in this text it is the Christlike character of servanthood that spells success. True success dedicates itself to others by serving their needs and enabling them to grow and prosper, just as Christ came to serve our needs and gave Himself to us to guarantee our success against sin. What, then, of those elements of secular success we tend to be so addicted to? What about people who hold rank and possess the credentials of earthly prosperity? For Jesus, the issue is not how many earthside symbols of success we have piled up; it is how we use them and whether or not we use our “success” to serve and empower others for God’s glory and their gain. No one has ever equaled the power and position, nor possessed the resources that Christ did. Yet Philippians 2:5–9 says that He used His power to serve our need for salvation and growth. Only those who see their true identity as that of a servant have the potential for real success. If we live up to this level of success, we may hear Him say to us, “Well done, thou good and faithful servant” (Matthew 25:21 KJV). That’s what I call true success! What could you do to serve your way to success? QUESTION - What does it mean that Jesus is the Son of Man? WATCH VIDEO ANSWER - Jesus is referred to as the “Son of Man” 82 times in the New Testament (NIV and ESV). In fact, Son of Man is the primary title Jesus used when referring to Himself (e.g., Matthew 12:32; 13:37; Luke 12:8; John 1:51). The only use of Son of Man in a clear reference to Jesus, spoken by someone other than Jesus, came from the lips of Stephen as he was being martyred (Acts 7:56). Son of Man is a title of humanity. Other titles for Christ, such as Son of God, are overt in their focus on His deity. Son of Man, in contrast, focuses on the humanity of Christ. God called the prophet Ezekiel “son of man” 93 times. In this way, God was simply calling Ezekiel a human being. Son of man is simply a periphrastic term for “human.” Jesus Christ was truly a human being. He came “in the flesh” (1 John 4:2). Son of Man is a title of humility. The Second Person of the Trinity, eternal in nature, left heaven’s glory and took on human flesh, becoming the Son of Man, born in a manger and “despised and rejected by mankind” (Isaiah 53:3). The Son of Man had “no place to lay his head” (Luke 9:58). The Son of Man ate and drank with sinners (Matthew 11:19). The Son of Man suffered at the hands of men (Matthew 17:12). This intentional lowering of His status from King of Heaven to Son of Man is the epitome of humility (see Philippians 2:6–8). Son of Man is a title of deity. Ezekiel may have been a son of man, but Jesus is the Son of Man. As such, Jesus is the supreme example of all that God intended mankind to be, the embodiment of truth and grace (John 1:14). In Him “all the fullness of the Deity lives in bodily form” (Colossians 2:9). For this reason, the Son of Man was able to forgive sins (Matthew 9:6). The Son of Man is Lord of the Sabbath (Mark 2:28). The Son of Man came to save lives (Luke 9:56; 19:10), rise from the dead (Mark 9:9), and execute judgment (John 5:27). At His trial before the high priest, Jesus said, “I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (Matthew 26:64). This statement immediately ended the trial, as the court accused the Lord of blasphemy and condemned Him to death (verses 65–66). Son of Man is a fulfillment of prophecy. Jesus’ claim before the high priest to be the Son of Man was a reference to the prophecy of Daniel 7:13–14, “I was watching in the night visions, And behold, One like the Son of Man, Coming with the clouds of heaven! He came to the Ancient of Days, And they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, That all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, Which shall not pass away, And His kingdom the one Which shall not be destroyed” (NKJV). Daniel saw glory, worship, and an everlasting kingdom given to the Messiah—here called the “Son of Man”—and Jesus applied this prophecy to Himself. Jesus also spoke of His coming kingdom on other occasions (Matthew 13:41; 16:28). The author of Hebrews used a reference to the “son of man” in the Psalms to teach that Jesus, the true Son of Man, will be the ruler of all things (Hebrews 2:5–9; cf. Psalm 8:4–6). The Son of Man, in fulfillment of Old Testament prophecy, will be the King. Jesus was fully God (John 1:1), but He was also fully human (John 1:14). As the Son of God and the Son of Man, He is deserving of both titles. Why is Ezekiel called son of man if it is a title for Jesus? QUESTION - What is the doctrine of substitution? ANSWER - Substitution is one of the major themes of the Bible. God instituted the principle of substitution in the Garden of Eden when Adam and Eve sinned. By killing an animal to cover their nakedness (Genesis 3:21), God began to paint a picture of what it would take to bring humanity back into proper relationship with Him. He continued that theme with His chosen people Israel. By giving them the Law, God showed them His holiness and demonstrated their inability to achieve that holiness. God then granted them a substitute to pay the price for their sin, in the form of blood sacrifices (Exodus 29:41-42; 34:19; Numbers 29:2). By sacrificing an innocent animal according to God’s specifications, human beings could have their sins forgiven and enter the presence of God. The animal died in the sinner’s place, thereby allowing the sinner to go free, vindicated. Leviticus 16 (ED: SEE COMMENTARY) tells of the scapegoat, upon which the elders of Israel would place their hands, symbolically transferring the sins of the people onto the goat. The goat was then set free into the wilderness, bearing the sins of the people far away. The theme of substitution is found throughout the Old Testament as a precursor to the coming of Jesus Christ. The Passover feast conspicuously featured a substitute. In Exodus 12, God gives instruction to His people to prepare for the coming destroyer who would strike down the firstborn male of every family as a judgment upon Egypt. The only way to escape this plague was to take a perfect male lamb, kill it, and put the blood on the lintels and doorposts of their houses. God told them, “The blood will be a sign for you on the houses where you are; and when I see the blood, I will pass over you. No destructive plague will touch you when I strike Egypt” (Exodus 12:13). That Passover lamb was a substitute for every male firstborn who would accept it. God carried that theme of substitution into the New Testament with the coming of Jesus. He had set the stage so that mankind would understand exactly what Jesus came to do. 2 Corinthians 5:21 says, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.” God’s perfect Lamb took the sins of the world upon Himself, laid down His life, and died in our place (John 1:29; 1 Peter 3:18). The only acceptable sacrifice for sin is a perfect offering. If we died for our own sins, it would not be sufficient payment. We are not perfect. Only Jesus, the perfect God-Man, fits the requirement, and He laid down His life for ours willingly (John 10:18). There was nothing we could do to save ourselves, so God did it for us. The Messianic prophecy of Isaiah 53 makes the substitutionary death of Christ abundantly clear: “He was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed” (verse 5). Jesus’ substitution for us was perfect, unlike the animal sacrifices of the Old Testament. Hebrews 10:4 says, "For it is impossible for the blood of bulls and goats to take away sins." Someone might say, "You mean, all those sacrifices the Jews made were for nothing?" The writer is clarifying that animal blood itself had no value. It was what that blood symbolized that made the difference. The value of the ancient sacrifices was that the animal was a substitute for a human being’s sin and that it pointed forward to the ultimate sacrifice of Christ (Hebrews 9:22). Some people make the mistake of thinking that, since Jesus died for the sins of the world, everyone will go to heaven one day. This is incorrect. The substitutionary death of Christ must be personally applied to each heart, in much the same way that the blood of the Passover had to be personally applied to the door (John 1:12; 3:16-18; Acts 2:38). Before we can become “the righteousness of God in Him,” we must exchange our old sin nature for His holy one. God offers the Substitute, but we must receive that Substitute personally by accepting Christ in faith (Ephesians 2:8-9). WITNESSING FROM A WHEELCHAIR - A woman named Nancy put this ad in her local newspaper: "If you are lonely or have a problem, call me. I am in a wheelchair and seldom get out. We can share our problems with each other. Just call. I'd love to talk." The response to that ad has been tremendous -- 30 calls or more every week. What motivated this woman to reach out from her wheelchair to help others in need? Nancy explained that before her paralysis she had been perfectly healthy but in deep despair. She tried to commit suicide by jumping from her apartment window, but instead she became paralyzed from the waist down. In the hospital, utterly frustrated, she sensed Jesus saying to her, "Nancy, you've had a healthy body but a crippled soul. From now on you will have a crippled body but a healthy soul." As a result of that experience, she surrendered her life to Christ. When she was finally allowed to go home, she prayed for a way to share God's grace with others, and the idea of the newspaper ad occurred to her. Lord, let me be a shining light So others then may view Your mercy and Your love displayed In all I say and do --Sper Only after you talk to God about needy people are you ready to talk to needy people about God. FROM SIGNIFICANCE TO SERVANTHOOD—Matthew 20:28 Living to establish our own significance disables us from fulfilling our primary calling as followers of Jesus. It is clear from Jesus’ teachings that we are called to serve Him and others rather than ourselves (Matthew 20:20–28). Yet living as a servant is obviously less than a “significant” calling. Which is just the point! If we live for our own significance, our ambitions will fight against His agenda at every turn. In fact, as Paul made clear in Philippians 2, we have to give up our right to significance before we can obey our Father, who often calls us to do things that seem to work against our own sense of self-esteem. Followers forgive and humbly bear the reproach of a fallen world. They serve unnoticed and live to please someone besides themselves. They give of their possessions to the poor and surrender their wills to the will of their God. They submit to the needs and interests of others and refuse inner impulses that others consume with pleasure. The choice is clear. Our lives will be about significance or servanthood. Jesus chose the latter. In becoming a servant Jesus accomplished significant things for God and others. And that’s the twist. When I live for my own significance, it often ends in emptiness and loss . . . ultimately. But servanthood is satisfyingly productive. Think about it. We wouldn’t be redeemed from the ravages of sin with hell canceled and heaven guaranteed if it weren’t for the fact that He served us all the way to the cross . . . nakedly bearing our shame as a despised criminal. If personal significance was His intention, redemption would have gone by the wayside. Servants love their spouses regardless, sacrifice for their children, and consider personal integrity of higher value than their careers. They trust God to deal with their enemies, and they forgivingly serve their enemies in return. Servants give up their significance to do significant things, believing that in due time He will exalt them (1 Peter 5:6). Servanthood is our responsibility; significance is His. Have you chosen your identity yet? How would others know? Matthew 20:29 As they were leaving Jericho, a large crowd followed Him. Mk 10:46-52 Lu 18:35-43 Related Passages: Mark 10:46-52+ Then they *came to Jericho. And as He was leaving Jericho with His disciples and a large crowd, a blind beggar named Bartimaeus, the son of Timaeus, was sitting by the road. 47 When he heard that it was Jesus the Nazarene, he began to cry out and say, “Jesus, Son of David, have mercy on me!” 48 Many were sternly telling him to be quiet, but he kept crying out all the more, “Son of David, have mercy on me!” 49 And Jesus stopped and said, “Call him here.” So they *called the blind man, saying to him, “Take courage, stand up! He is calling for you.” 50 Throwing aside his cloak, he jumped up and came to Jesus. 51 And answering him, Jesus said, “What do you want Me to do for you?” And the blind man said to Him, “Rabboni, I want to regain my sight!” 52 And Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and began following Him on the road. (See What is the story of blind Bartimaeus?) Luke 18:35-43+ As Jesus was approaching Jericho, a blind man was sitting by the road begging. 36 Now hearing a crowd going by, he began to inquire what this was. 37 They told him that Jesus of Nazareth was passing by. 38 And he called out, saying, “Jesus, Son of David, have mercy on me!” 39 Those who led the way were sternly telling him to be quiet; but he kept crying out all the more, “Son of David, have mercy on me!” 40 And Jesus stopped and commanded that he be brought to Him; and when he came near, He questioned him, 41 “What do you want Me to do for you?” And he said, “Lord, I want to regain my sight!” 42 And Jesus said to him, “Receive your sight; your faith has made you well.” 43 Immediately he regained his sight and began following Him, glorifying God; and when all the people saw it, they gave praise to God. THE FINAL LAP OF JESUS' RACE As they were leaving Jericho, a large crowd followed Him - See map above. At Jericho they are at one of the lowest places on earth. Leaving Jericho, they now go up hill toward Jerusalem. Why is a large crowd following? They have seen or heard of Jesus' miracles and everyone wants a piece of the Miracle Man. Secondly, they were headed for the Passover, one of the three feasts every Jewish male was to attend in Jerusalem. Michael Wilkins: Jesus leaves Jericho for the final approach to Jerusalem, which lies ahead on a winding road for fifteen miles as it ascends three thousand feet through dry desert. It would take some six to eight hours of uphill walking, so he and the disciples are naturally eager to make it to their destination before nightfall, because the road was infamous for highway robberies (cf. Luke 10:30ff.). John MacArthur on leaving Jericho - Whereas Matthew’s account has Jesus going out from Jericho, Mark reports that He was coming “to Jericho” (Mk 10:46) and Luke that “He was approaching Jericho” (Lk 18:35). The difficulty can be explained by the idea that Matthew was referring to the old Jericho, some of the ruins of which are still evident today, and that the other two writers were referring to the contemporary city. In that case, Jesus would have been moving out of the ruins of the old city and into the new. Or it may have been that Jesus had gone through the city to the outskirts and was now leaving. When He responded to the cries of the two blind men whom He had passed, He may have turned and gone back toward the city. After that He decided to go into the city again, where He later encountered Zaccheus (Luke 19:1–2). (See Matthew Commentary) (See also See Geisler's explanation of the difference between the accounts in Mark and Matthew.) Matthew Henry Concise - Mt 20:29-34. It is good for those under the same trial, or infirmity of body or mind, to join in prayer to God for relief, that they may quicken and encourage one another. There is mercy enough in Christ for all that ask. They were earnest in prayer. They cried out as men in earnest. Cold desires beg denials. They were humble in prayer, casting themselves upon, and referring themselves cheerfully to, the Mediator's mercy. They showed faith in prayer, by the title they gave to Christ. Surely it was by the Holy Ghost that they called Jesus, Lord. They persevered in prayer. When they were in pursuit of such mercy, it was no time for timidity or hesitation: they cried earnestly. Christ encouraged them. The wants and burdens of the body we are soon sensible of, and can readily relate. Oh that we did as feelingly complain of our spiritual maladies, especially our spiritual blindness! Many are spiritually blind, yet say they see. Jesus cured these blind men; and when they had received sight, they followed him. None follow Christ blindly. He first by his grace opens men's eyes, and so draws their hearts after him. These miracles are our call to Jesus; may we hear it, and make it our daily prayer to grow in grace and in the knowledge of the Lord and Saviour Jesus Christ. QUESTION - Did Jesus heal two blind men (Matthew 20:29-34) or one blind man (Mark 10:46-52; Luke 18:35-43)? ANSWER - In spite of apparent discrepancies, these three passages do refer to the same incident. The Matthew account cites two men healed as Jesus left Jericho. Mark and Luke refer to only one blind man healed, but Luke says it happened as Jesus was entering Jericho while Mark records it happening as He left Jericho. There are legitimate explanations for the apparent discrepancies. Let’s look at them rather than deciding this is a contradiction and the Bible is in error. That this is the same incident is seen in the similarity of the accounts, beginning with the two beggars sitting on the roadside. They call out to Jesus, referring to Him as “Son of David” (Matthew 20:30; Mark 10:48; Luke 18:38), and in all three accounts, they are rebuked by those nearby and told to be quiet but continue to shout out to Jesus (Matthew 20:31; Mark 10:48; Luke 18:39). The three accounts describe nearly identical conversations between Jesus and the beggars and the conclusions of the stories are also identical. The beggars receive their sight immediately and follow Jesus. Only Mark choses to identify one of the beggars as Bartimaeus, perhaps because Bartimaeus was known to Mark’s readers, or they knew Bartimaeus’s father, Timaeus, whereas the other blind man was a stranger to them. In any case, the fact that Mark and Luke only mention one beggar does not contradict Matthew’s account. Mark and Luke never say there was only one beggar. They simply focus on the one, Bartimaeus, who was probably the more vocal of the two. Matthew refers to both of the blind men calling out to Jesus, clearly indicating there were two. The other issue in question is whether Jesus was entering Jericho or leaving it. Bible commentators cite the fact that at that time there were two Jerichos—one the mound of the ancient city (still existing today) and the other the inhabited city of Jericho. Therefore, Jesus could have healed the two men as He was leaving the ancient city of Jericho and entering the new city of Jericho. In any case, to focus on these minor details to the exclusion of all else is to miss the point of the story—Jesus healed the blind men, proving that He was indeed the Son of God with powers beyond anything a mortal man could have. Unlike the Pharisees who refused to see what was before their eyes, our response to Jesus should be the same as that of the blind men—call on Him to give us eyes to see spiritual truth, recognize Him for who He is, and follow Him. Related Resources: What is the story of blind Bartimaeus? Why are there two demon-possessed men in the Gerasene tombs in Matthew, but only one in Mark and Luke? What does it mean that the Son of Man did not come to be served, but to serve (Mark 10:45)? Does the Bible contain errors, contradictions, or discrepancies? Are the miracles in the Bible to be taken literally? Why doesn’t God still perform miracles like He did in the Bible? Norman Geisler - When Critics Ask - MATTHEW 20:29–34 (cf. Mark 10:46–52; Luke 18:35–43)—Did Jesus heal two blind men or just one? PROBLEM: Matthew says that Christ healed two men, but Mark refers to only one man being healed (Mk 10:46). This appears to be a clear contradiction. SOLUTION: Although Mark records one individual getting healed, this does not mean that there were not two, as Matthew says there were. First of all, Mark does not declare that there was only one blind man healed. Matthew says there were two, and where there are two there is always one, every time! Matthew earlier mentions two demoniacs where Mark and Luke mention one (Matt. 8:28–34), so Matthew again mentions the two blind men where Mark mentions just one. Further, the fact that Mark mentions the name of one blind man, Bartimaeus, and his father (Timaeus, 10:46), indicates that Mark is centering on the one that was personally known to him. If two men were to receive a medal of honor from the president of the United States and one was your friend, it is understandable that when you relate the story you might only speak of the one whom you knew receiving the medal. Norman Geisler - When Critics Ask MATTHEW 20:29–34 (cf. Mark 10:46–52; Luke 18:35–43)—Did Jesus heal the blind man coming into or going out of Jericho? PROBLEM: According to Luke, a blind man was healed as Jesus entered the city of Jericho (18:35), but Matthew and Mark declare that the healing took place as Jesus left the city of Jericho. Again, the accounts do not seem to be harmonious. SOLUTION: Some believe that the healing in Luke may have actually taken place as Jesus left Jericho, claiming that it was only the initial contact that took place as “He was coming near Jericho” (Luke 18:35) and the blind man may have followed Him through the city, since he was continually begging Jesus to heal him (vv. 38–39). But this seems unlikely, since even after the healing (v. 43) the very next verse (19:1) says, “then Jesus entered and passed through Jericho.” Others respond by noting there were two Jerichos, the old and the new, so that as He went out of one He came into the other. Still others suggest that these are two different events. Matthew and Mark clearly affirm the healing occurred as Jesus left the city (Matt. 20:29; Mark 10:46). But Luke speaks of healing one blind man as He entered the city. This is supported by the fact that Luke refers only to a “multitude” of people being present as Jesus entered the city (18:36), but both Matthew (20:29) and Mark (10:46) make a point to say there was a “great multitude” of people there by the time Jesus left the city. If the word spread of the miraculous healing on the way into the city, this would account for the swelling of the crowd. It might also explain why two blind men were waiting on the other side of the city to plead for Jesus to heal them. Perhaps the first blind man who was healed went quickly to tell his blind friends what happened to him. Or maybe the other blind men were already stationed at the other end of the city in their customary begging position. At any rate, there is no irresolvable difficulty in the passage. The two accounts can be understood in a completely compatible way. Steven
Mateus 20
MacArthur explains why Behold (idou) is important in this context - Behold (idou) was used to call special attention to something or someone, in this case two blind men who ordinarily would have gone unnoticed. Blind people were extremely common in the Near East, especially in the cities. Because none of them could work and few had families who could or would support them, the majority of blind people were beggars, as were these two (see Mark 10:46). Like most other beggars, they congregated outside the city gates to take advantage of travelers, who were more likely to be carrying money than the average person on the street. A special balsam bush grew in Jericho from which a medicine was made to treat blindness. Consequently, that city had an unusually large number of blind people who came there in hope of a cure. The two blind men who cried out to Jesus were but two among perhaps hundreds in the vicinity. (See Matthew Commentary) Two blind (tuphlos) men sitting by the road - These two blind men were at the right place at the right time (God's providence in action)! Mark 10:46+ gives different details - "a blind beggar named Bartimaeus (See What is the story of blind Bartimaeus?). See Geisler's explanation of the difference between the accounts in Mark, Luke (also describes only one blind man) and Matthew. MacArthur on one versus two blind men - Mark and Luke mention only one man, whom Mark identifies as “Bartimaeus, the son of Timaeus,” and who apparently was spokesman for the two of them (see Mark 10:46; Luke 18:35). Mark touches a distinctly human chord by naming this man and even his father. Although Bartimaeus was doubtlessly unknown while he was a blind beggar, it is possible that he later became highly respected in the early church and well known to Mark and those to whom he wrote. Mark would have been saying to his readers, in effect, “And do you know who one of those blind men was? Bartimaeus, our dear friend and brother in Christ!” (See MacArthur Commentary) Hearing (akouo) that Jesus was passing by (parago) - If they were blind, how did they know it was Jesus? (See notes above about difference in the accounts in Luke and Mark) Lk 18:36-37 says the blind man "began to inquire who this was. They told him that Jesus of Nazareth was passing by." Mark 10:47 adds "When he heard that it was Jesus the Nazarene." They may have been physically blind but as the story unfolds it appears that they have 20/20 spiritual vision. Most of those in crowd with good physical sight were spiritually blind to who Jesus really was. Jesus was passing by making this the opportunity of a lifetime for these two blind men! But it was a "passing" (pun intended) opportunity (as are most opportunities). The word OPPORTUNITY is derived from the Latin "ob portu." In ancient times before modern harbors, ships had to wait for the timing of the tide before they could make it safely to port. Thus "OB PORTU," described the ship waiting "FOR PORT," ready to seize the crucial moment when it could ride the tide into safe harbor. The captain knew that if he missed the passing tide, the ship would have to wait for another tide to come in. God gives each of us many "ob portu's", but we must be spiritually wise and Spirit filled in order to see and seize them. As Charles Swindoll said "We are all faced with a series of great opportunities (ob portu's) brilliantly disguised as impossible situations." Shakespeare's famous line from Julius Caesar conveys the same thought: "There is a tide in the affairs of men (an "ob portu"), Which, taken at the flood, leads on to fortune; Omitted, all the voyage of their life Is bound in shallows and in miseries. On such a full sea are we now afloat; And we must take the current when it serves, Or lose our ventures." In short, these two blind men had a deep sense that this was an "opportune time," their small "window of opportunity!" (cf 2 Cor 6:2, Isa 55:6) (From Redeem the Time) 🙏 THOUGHT - Dear reader, if you have yet to see yourself at a sinner bound for Hell, then you need to repent and believe the Good News that Jesus will deliver you from having to go to Hell and you will spend eternity with Him in Heaven. So today Jesus is passing by your heart. Cry out for His mercy. Beg Him for spiritual sight. And by all means DO NOT put off today what you may not be able to do tomorrow, because Jesus may never pass by your heart again. (2 Cor 6:2). It is ironic that while most of the nation of Israel was blind to the presence of the Messiah, two other blind men also had the spiritual insight to recognize and acknowledge Jesus as the Messiah, the "Son of David"... Matthew 9:27+ As Jesus went on from there, two blind men followed Him, crying out, “Have mercy on us, Son of David!” Cried out (krazo - screamed) refers to a loud cry or anguished shout, and is a strong word expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry of the raven (listen), and can be an inarticulate and brutish sound or an exclamation of fear or pain. 🙏 THOUGHT - How tragic that so many spiritually blind souls are wandering aimlessly through life oblivious to their desperate need for a Saving Shepherd! Jesus is ever "passing by" and His ears are attentive to the sincere plaintiff cry "Have mercy." If you are not yet a believer, you too are spiritually blind and only a miracle of God can open your eyes to the truth. I implore you to cry out today and ask Jesus to have mercy on you. If you do, you will not be disappointed in this life or the next! Lord (kurios), have mercy (eleeo - aorist imperative) on us, Son of David!” - Their designation of Jesus as Lord (kurios) was by itself not indicative that they saw Him as Messiah for it was a common term to honor men with special respect. But then they added the significant term Son of David (see note below) which seems to support the premise that they saw (pun intended) Jesus as the Expected One, the Messiah Who would come from the line of David (cf Lk 1:32+). Son of David was the same cry the crowd greeted Jesus with as He "triumphantly" entered Jerusalem a few days later (Mt 21:9+). These two men who were physically blind seemed to express better spiritual sight than most of the crowd who were spiritually blind! In their helpless state, these two blind men did all they could do (and all they needed to do) which was to cry out and cry for mercy. The verb have mercy (eleeo - aorist imperative) is a command in Greek but in this context is not a a demand that presumes authority over Jesus, but rather a reverent and urgent appeal to Him, expressing their deep need and their faith (believing He has the power to show mercy). One might paraphrase it something like “Please, Lord—do this!” As such it reflects more of a cry for help than a command to control. In Jewish prayer tradition, especially in the Psalms, it's very common to find imperative forms addressed to God. For example in Psalm 51:1 David prayed “Have mercy on me, O God" which is an imperative in Hebrew (חָנֵּ֣נִי). However David clearly was not being irreverent, but rather was desperately appealing to the One He knew could show him mercy. And in our present passage note that Jesus does not rebuke their use of the imperative but in fact He responds to it with compassion and healing. Their urgent plea is met with divine mercy. 🙏 THOUGHT - Beloved, it strikes me that it is not just the blind man who needed to cry "have mercy on me," but it is me, it is you, for daily we commit sins of thought, word and deed, some we are not aware of, some that sadly are presumptive, but daily we too are like this blind beggar and should frequently find ourselves crying out for mercy from Jesus our great High Priest "For we do not have a High Priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need." (Heb 4:15-16+). Rich Mullins has a great song entitled Let Mercy Lead. May God grant you a few minutes to listen to the song, and then listen to the Spirit, in Jesus' Name. Amen Alfred Edersheim beautifully observed that “the faith of the blind rose to the full height of divine possibility.” "Never plead merit when asking God for things, always plead mercy." NET NOTE - Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42–49]). Son of David - 26x/25v in the Bible (MOST OFTEN IN MATTHEW) - 2 Sam. 13:1; 1 Chr. 29:22; 2 Chr. 1:1; 2 Chr. 11:18; 2 Chr. 13:6; 2 Chr. 30:26; 2 Chr. 35:3; Prov. 1:1; Eccl. 1:1; Matt. 1:1; Matt. 1:20; Matt. 9:27; Matt. 12:23; Matt. 15:22; Matt. 20:30; Matt. 20:31; Matt. 21:9; Matt. 21:15; Matt. 22:42; Mk. 10:47; Mk. 10:48; Mk. 12:35; Lk. 3:31; Lk. 18:38; Lk. 18:39 Cried out (2896) krazo refers to a loud cry or vociferation, and is a strong word expressing deep emotion and was used for any sort of screaming or anguished shout. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry of the raven (listen), and can be an inarticulate and brutish sound or an exclamation of fear or pain. Abbott-Smith says "generally used of inarticulate cries, to scream, cry out (Aesch., etc.)" It is used of the cry of an animal, the barking of a dog and two men in a quarrel, trying to bawl each other down (so Aristophanes, Knights, 1017)" 'The prophet in awful earnestness, and as with a scream of anguish, cries over Israel' (Morison)" Krazō was also a technical, rabbinic term to refer to the loud summons of a prophet, needing to be heard. In Lk 18:39+ the blind beggar cried "to cry clamorously; to scream or shriek." (You can almost hear hid shrieking! He is motivated because he is blind and thinks this Man might help him see!) Krazo was used of the rantings of insane people and of a woman’s cries at childbirth. It was used of the Canaanite woman near Tyre and Sidon who cried out for Jesus to heal her daughter (Matt. 15:22), of the crowd’s shouting for Jesus’ crucifixion (Mark 15:13–14), and even of Jesus’ crying out from the cross (Matt. 27:50). Have mercy (1653) eleeo from eleos) means “to feel sympathy with the misery of another, especially such sympathy which manifests itself in action, less frequently in word.” Describes the general sense of one who has compassion or person on someone in need. It indicates being moved to pity and compassion by tragedy and includes the fear that this could happen to me. To see someone in dire need (including one who may not deserve the misfortune), to have compassion on them, and to give help to remove the need. NIDNTT writes of the root word eleos that in classical Greek -- It is “the emotion roused by contact with an affliction which comes undeservedly on someone else”
Mateus 20
MacArthur has an interesting insight noting that "Mercy is integral to God’s redemptive work for man. From the time of the Fall, man has had no way back to God except through His merciful grace. It is not surprising, therefore, that in the New Testament and the Greek Old Testament (Septuagint) various forms of the verb eleeo (to have mercy) are used some five hundred times. (See Matthew Commentary - Page 469) ELEEO - 29V - Matt. 5:7; Matt. 9:27; Matt. 15:22; Matt. 17:15; Matt. 18:33; Matt. 20:30; Matt. 20:31; Mk. 5:19; Mk. 10:47; Mk. 10:48; Lk. 16:24; Lk. 17:13; Lk. 18:38; Lk. 18:39; Rom. 9:15; Rom. 9:16; Rom. 9:18; Rom. 11:30; Rom. 11:31; Rom. 11:32; Rom. 12:8; 1 Co. 7:25; 2 Co. 4:1; Phil. 2:27; 1 Tim. 1:13; 1 Tim. 1:16; 1 Pet. 2:10; Jude 1:22; Jude 1:23 James Smith - THE TWO BLIND MEN Matthew 20:30–34 “Behold two blind men.” There are many important lessons for us in this short narrative. Here we see— I. A Sorrowful Picture. “Two blind men.” They were— 1. POOR. They sat by the wayside, evidently begging. They were men who had no promise to live on, no prospect to cheer them. Such were all of us, at that time having no promise, and without hope. All who are without Christ are poor indeed. 2. BLIND. They had no eyes even to look on the passing Saviour. Picture of those who are destitute of spiritual vision, walking in darkness, and having no light. 3. HELPLESS. Although there were two of them, the one could in no wise help the other. All are alike guilty and impotent before the Lord. Help must come from above. II. A Passing Opportunity. “Jesus passed by.” In the coming near of the Son of God lies man’s only chance of getting deliverance from the power of darkness. These men embraced their opportunity by putting themselves “in the way.” Jesus has come near by the light of His Word. Flee not from Him by preferring the darkness (Hosea 7:13). III. An Earnest Prayer. “They cried out, saying, Have mercy on us, O Lord.” See their— 1. BOLDNESS. “They cried out.” It was nothing to them who heard their voice. They were poor men, crying out of the depths of their dire and conscious need. 2. FAITH. “They cried, saying, Lord.” They acknowledge Him as Messiah and Master. Dost thou believe on the Son of God? Hast thou confessed Him? 3. PETITION. “Have mercy on us.” They confess their helplessness and need by begging for mercy. The prayer of the self-righteous is, “I am not as other men” (Luke 18:11), or, “Have patience with me, and I will pay thee” (Matt. 18:26). “God be merciful to me.” (Luke 18:23). 4. WISDOM. “When they heard, they cried.” They did not wait for a more convenient season. “Faith cometh by hearing” (Rom. 10:17). “Hear and your soul shall live” (Isa. 55:3). IV. A Rebuking Crowd. “The multitude rebuked them.” Anxious and inquiring sinners are often rebuked by a multitude of false fears and feelings, but perhaps a greater obstacle lies in the multitude of inconsistent disciples—those who outwardly follow Christ, but who have no sympathy with Him in His great work of saving sinners. Do with the hindrances that arise through the failings of some professing Christians what these blind men did with the rebuking multitude, “Cry the more.” V. A Willing Saviour. “He willeth not the death of any.” He— 1. STOOD. The cry of need has a magical power to arrest the passing Saviour, and draw out the living waters of divine compassion. He stood. What a privilege! “Behold, I stand at the door and knock” (Rev. 3:20). 2. CALLED. Liberty of access is now given. Nearness invited, He seeks the fellowship of those whom He blesses. He that stands at the door and knocks still calls, “If any man hear My voice, and open the door” (Rev. 3:20). He has made room for you; make room for Him. VI. A Gracious Offer. “What will ye that I should do unto you?” (v. 32). He invited them. Now He throws the door of infinite fulness open before them, that all their needs may be fully met. Oh, what a wonderful Saviour is Jesus! The rebuking multitude cannot hinder Him from pouring out the treasures of His love and grace upon all who come. “Come unto Me, and I will give ye—.” What will ye? VII. A Perfect Cure. God’s remedy for needy man is a wonderful compound of infinite love and precious blood. The order here is very beautiful— 1. HE HAD COMPASSION. The need of the blind men touched the very depths of His heart, and His whole soul moved out in mighty, misery-melting merry. 2. HE TOUCHED THEIR EYES. The presence of Jesus is always a conscious presence. To be blessed we must come within His touch. Here the dead live, and sin is blotted out. His gentle yet almighty hand is laid on the cause and source of their misery. He opened Lydia’s heart. 3. THEY RECEIVED SIGHT. What a change! Old things have passed away, all things became new. Salvation is a very great and conscious blessing we know. 4. THEY FOLLOWED HIM. He touched them. Now they keep in touch with Him. Blessed life! “Follow Me!” “Wilt thou go with this Man?” (Gen. 24:58). Puritan Daily Readings - Son of David Matthew 20:30 “O Lord, thou Son of David!” In this compellation consider why Christ is called the Son of David, never the son of Adam, never the son of Abraham. It is true He is called frequently the Son of man; but never when any prays to Him: and He is reckoned, in His genealogy, David’s son. Abraham’s son, the Son of Adam; but the Son of David is His ordinary style, when prayers are directed to Him in the days of His flesh. The reasons are, first, Christ had a special relation to Abraham, being his seed; but more special to David, because the covenant was in a special manner established with David, as a king, and the first king in whose hand the church, the feeding thereof as God’s own flock, was, as God’s deposit and pawn laid down. The Lord established the Covenant of Grace with David, and his son Solomon, who was to build him a house; and promised to him an eternal kingdom, and grace, and perseverance in grace, and that by a sure covenant, “the sure mercies of David” (Isa. 55:3; 2 Sam. 7:8-16; 1 Chron. 22:9, 10; 2 Sam. 23:5)…Now, it was necessary, that Christ the Messiah should lineally descend of a king: Abraham was not a king; Adam was not formally a king by covenant, as David was. Second, Christ changes names with David, as He never did with any man. Christ is never called Abraham; but “David my servant shall be a prince among them” (Ezek. 34:23-24). “They shall seek the Lord their God, and David their king” (Hosea 3:5). John Mayshack - A Plea for Mercy Matt. 20:30 Have mercy on us, O Lord, because: I. We have acknowledged our condition before you II. We believe that you have the power to save III. We are willing to follow you QUESTION - What does it mean that Jesus is the son of David? WATCH VIDEO ANSWER - Seventeen verses in the New Testament describe Jesus as the “son of David.” (Matt. 1:1; Matt. 1:20; Matt. 9:27; Matt. 12:23; Matt. 15:22; Matt. 20:30; Matt. 20:31; Matt. 21:9; Matt. 21:15; Matt. 22:42; Mk. 10:47; Mk. 10:48; Mk. 12:35; Lk. 3:31; Lk. 18:38; Lk. 18:39) But the question arises, how could Jesus be the son of David if David lived approximately 1,000 years before Jesus? The answer is that Christ (the Messiah) was the fulfillment of the prophecy of the seed of David (2 Samuel 7:12–16). Jesus is the promised Messiah, which means He had to be of the lineage of David. Matthew 1:1+ gives the genealogical proof that Jesus, in His humanity, was a direct descendant of Abraham and David through Joseph, Jesus’ legal father. The genealogy in Luke 3 traces Jesus’ lineage through His mother, Mary. Jesus is a descendant of David by adoption through Joseph and by blood through Mary. “As to his earthly life [Christ Jesus] was a descendant of David” (Romans 1:3). Primarily, the title “Son of David” is more than a statement of physical genealogy. It is a Messianic title. When people referred to Jesus as the Son of David, they meant that He was the long-awaited Deliverer, the fulfillment of the Old Testament prophecies. Jesus was addressed as “Lord, thou son of David” several times by people who, by faith, were seeking mercy or healing. The woman whose daughter was being tormented by a demon (Matthew 15:22) and the two blind men by the wayside (Matthew 20:30) all cried out to the Son of David for help. The titles of honor they gave Him declared their faith in Him. Calling Him “Lord” expressed their sense of His deity, dominion, and power, and calling Him “Son of David,” expressed their faith that He was the Messiah. The Pharisees understood exactly what the people meant when they called Jesus “Son of David.” But, unlike those who cried out in faith, the Pharisees were so blinded by their own pride that they couldn’t see what the blind beggars could see—that here was the Messiah they had supposedly been waiting for all their lives. They hated Jesus because He wouldn’t give them the honor they thought they deserved, so when they heard the people hailing Jesus as the Savior, they became enraged (Matthew 21:15) and plotted to destroy Him (Luke 19:47). Jesus further confounded the scribes and Pharisees by asking them to explain the meaning of this very title: how could it be that the Messiah is the son of David when David himself refers to Him as “my Lord” (Mark 12:35–37; cf. Psalm 110:1)? The teachers of the Law couldn’t answer the question. Jesus thereby exposed the Jewish leaders’ ineptitude as teachers and their ignorance of what the Old Testament taught as to the true nature of the Messiah, further alienating them from Him. Jesus’ point in asking the question of Mark 12:35 was that the Messiah is more than the physical son of David. If He is David’s Lord, He must be greater than David. As Jesus says in Revelation 22:16, “I am the Root and the Offspring of David.” That is, He is both the Creator of David and the Descendant of David. Only the Son of God made flesh could say that. Related Resources: Who is Jesus Christ? What does it mean that Jesus is the Son of God? Was Jesus the biological son of Mary? If so, how did He not inherit a sin nature? What does it mean that Jesus is God’s only begotten son? Matthew 20:31 The crowd sternly told them to be quiet, but they cried out all the more, “Lord, Son of David, have mercy on us!” KJV Matthew 20:31 And the multitude rebuked them, because they should hold their peace: but they cried the more, saying, Have mercy on us, O Lord, thou Son of David. BGT Matthew 20:31 ὁ δὲ ὄχλος ἐπετίμησεν αὐτοῖς ἵνα σιωπήσωσιν· οἱ δὲ μεῖζον ἔκραξαν λέγοντες· ἐλέησον ἡμᾶς, κύριε, υἱὸς Δαυίδ. NET Matthew 20:31 The crowd scolded them to get them to be quiet. But they shouted even more loudly, "Lord, have mercy on us, Son of David!" CSB Matthew 20:31 The crowd told them to keep quiet, but they cried out all the more, "Lord, have mercy on us, Son of David!" ESV Matthew 20:31 The crowd rebuked them, telling them to be silent, but they cried out all the more, "Lord, have mercy on us, Son of David!" NIV Matthew 20:31 The crowd rebuked them and told them to be quiet, but they shouted all the louder, "Lord, Son of David, have mercy on us!" NLT Matthew 20:31 "Be quiet!" the crowd yelled at them.But they only shouted louder, "Lord, Son of David, have mercy on us!" sternly told them to be quiet: Mt 15:23 19:13 but they cried: Mt 7:7,8 Ge 32:25-29 Lu 11:8-10 18:1-8,39 Col 4:2 1Th 5:17 Related Passages: Mark 10:48+ Many were sternly telling him to be quiet, but he kept crying out all the more, “Son of David, have mercy on me!” Luke 18:39+ Those who led the way were sternly telling him to be quiet; but he kept crying out all the more, “Son of David, have mercy on me!” CALLS TO BE QUIET STIRRED MORE CRIES The crowd sternly told (epitimao) them to be quiet (siopao), but (term of contrast) they cried out (krazo shouted in anguish, screamed) all the more, Lord (kurios), Son of David have mercy (eleeo - aorist imperative) on us!” - They would not be deterred! F. F. Bruce wrote the two blind men “refused to be bludgeoned into silence by the indifferent crowd." The resistance stimulated louder, more persistent cries for mercy! Matthew