Matthew 20:17-19; Mark 10:32-34; Luke 18:31-34
Though the apostles had been previously informed what kind of death
awaited our Lord, yet as they had not sufficiently profited by it, he now
repeats anew what he had frequently said. He sees that the day of his death
is at hand; nay more, he is already in a state of readiness to offer himself
to be sacrificed; and, on the other hand, he sees the disciples not only
afraid, but overwhelmed by blind alarm. He therefore exhorts them to steadiness,
that they may not immediately yield to temptation. Now there are two methods
by which he confirms them; for, by foretelling what would happen, he not
only fortifies them, that they may not give way, when a calamity, which
has arisen suddenly and contrary to expectation, takes them by surprise,
but meets the offense of the cross by a proof of his .Divinity, that they
may not lose courage at beholding his short abasement, when they are convinced
that he is the Son of God, and therefore will be victorious over death.
The second method of confirmation is taken from his approaching resurrection.
But it will be proper to look more closely at the words. Mark states
— what is omitted by the other two Evangelists — that, before our Lord
explained to his disciples in private that he was going straight to the
sacrifice of death, not only they, but also the rest of his followers,
were sorrowful and trembling. Now why they were seized with this fear it
is not easy to say, if it was not because they had already learned that
they had dangerous adversaries at Jerusalem, and would therefore have wished
that Christ should remain in some quiet retreat beyond the reach of the
darts, rather than voluntarily expose himself to such inveterate enemies.
Although this fear was in many respects improper, yet the circumstance
of their following Christ is a proof of no ordinary respect and obedience.
It would indeed have been far better to hasten cheerfully and without regret,
wheresoever the Son of God chose to lead them; but commendation is due
to their reverence for his person, which appears in choosing to do violence
to their own feelings rather than to forsake him.
Matthew 20:17. Took the twelve disciples apart in the way. It may appear
surprising that he makes the twelve alone acquainted with his secret, since
all have need of consolation, for all had been alike seized with fear.
I consider the reason why he did not publish his death to have been, that
the report might not spread too widely before the time. Besides, as he
did not expect that the warning would be of immediate advantage, he reckoned
it enough to entrust it to a few, who were afterwards to be his witnesses.
For, as the seed thrown into the earth does not immediately spring up,
so we know that Christ said many things to the apostles which did not immediately
yield fruit. And if he had admitted all indiscriminately to this discourse,
it was possible that many persons, seized with alarm, might flee, and fill
the ears of the public with this report; and thus the death of Christ would
have lost its glory, because he would have appeared to have rashly brought
it on himself. Secretly, therefore, he addresses the apostles, and does
not even select them as qualified to receive profit by it, but, as I lately
hinted, that they may afterwards be witnesses.
On this subject Luke is more full than the others; for he relates not
only that Christ predicted the events which were near at hand, but also
that he added the doctrine, that those things which had been written by
the prophets would be accomplished in the Son of man. It was an excellent
remedy for overcoming temptation, to perceive in the very ignominy of the
cross the marks by which the Prophets had pointed out the promised Author
of salvation. There can be no doubt that our Lord pointed out also from
the Prophets what kind of fruit they ought to expect from his death; for
the Prophets do not only teach that Christ must suffer, but add the reason,
that he may reconcile the world to God.
18. Lo, we go up to Jerusalem. Hence we perceive that Christ was endued
with divine fortitude for overcoming the terrors of death, for he knowingly
and willingly hastens to undergo it. For why does he, without any constraint,
march forward to suffer a shocking murder, but because the invincible power
of the Spirit enabled him to subdue fear, and raised him above all human
feelings? By a minute detail of the circumstances, he gives a still more
evident proof of his Divinity. For he could not — as man — have foreseen
that, after having been condemned by the chief priests and scribes, he
would be delivered up to the Gentiles, and spat on, and mocked in various
ways, and scourged, and at length dragged to the punishment of the cross.
Yet it must be observed that, though our Lord was fully acquainted with
the weakness of his disciples, he does not conceal from them a very grievous
offense. For — as we have said on a former occasion — nothing could
at that time have happened more powerfully calculated to shake the minds
of the godly, than to see the whole of the sacred order of the Church opposed
to Christ.
And yet he does not spare their weakness by deceiving them, but, candidly
declaring the whole matter, points out the way to overcome temptation;
namely, by looking forward with certainty to his resurrection. But as it
was necessary that His death should go before, he makes their triumph,
in the meantime, to consist in hope.
Luke 18:34. And they understood none of these things. What stupidity
was this, not to understand what Christ said to them in a plain and familiar
manner, on a subject not too lofty or intricate, but of which they had,
at their own suggestion, entertained some suspicion! But it is proper also
to bear in mind — what I have formerly observed — the reason why they were
held in such gross ignorance, which was, that they had formed the expectation
of a joyful and prosperous advancement, and therefore reckoned it to be
in the highest degree absurd, that Christ should be ignominiously crucified.
Hence we infer with what madness the minds of men are seized through a
false imagination; and therefore we ought to be the more careful not to
yield to any foolish thoughts, and shut our eyes against the light.
Matthew 20:29-34; Mark 10:46-52; Luke 18:35-43
Matthew 20:29. And while they were departing from Jericho. Osiander
has resolved to display his ingenuity by making four blind men out of one.
But nothing can be more frivolous than this supposition. Having observed
that the Evangelists differ in a few expressions, he imagined that one
blind man received sight when they were entering into the city, and that
the second, and other two, received sight when Christ was departing from
it. But all the circumstances agree so completely, that no person of sound
judgment will believe them to be different narratives. Not to mention other
matters, when Christ’s followers had endeavored to put the first to silence,
and saw him cured contrary to their expectation, would they immediately
have made the same attempt with the other three? But it is unnecessary
to go into particulars, from which any man may easily infer that it is
one and the same event which is related.
But there is a puzzling contradiction in this respect, that Matthew
and Mark say that the miracle was performed on one or on two blind men,
when Christ had already departed from the city; while Luke relates that
it was done before he came to the city. Besides, Mark and Luke speak of
not more than one blind man, while Matthew mentions two. But as we know
that it frequently occurs in the Evangelists, that in the same narrative
one passes by what is mentioned by the others, and, on the other hand,
states more clearly what they have omitted, it ought not to be looked upon
as strange or unusual in the present passage. My conjecture is, that, while
Christ was approaching to the city, the blind man cried out, but that,
as he was not heard on account of the noise, he placed himself in the way,
as they were departing from the city, and then was at length called
by Christ. And so Luke, commencing with what was true, does not follow
out the whole narrative, but passes over Christ’s stay in the city; while
the other Evangelists attend only to the time which was nearer to the miracle.
There is probability in the conjecture that, as Christ frequently, when
he wished to try the faith of men, delayed for a short time to relieve
them, so he subjected this blind man to the same scrutiny.
The second difficulty may be speedily removed; for we have seen, on
a former occasion, that Mark and Luke speak of one demoniac as having been
cured, while Matthew, as in the present instance, mentions two, (Matthew
8:28; Mark 5:2; Luke 8:27) And yet this involves no contradiction between
them; but it may rather be conjectured with probability, that at first
one blind man implored the favor of Christ, and that another was excited
by his example, and that in this way two persons received sight. Mark and
Luke speak of one only, either because he was better known, or because
in him the demonstration of Christ’s power was not less remarkable than
it was in both. It certainly appears to have been on account of his having
been extensively known that he was selected by Mark, who gives both his
own name and that of his father: Bartimeus, son of Timeus. By doing so,
he does not claim for him either illustrious descent or wealth; for he
was a beggar of the lowest class. Hence it appears that the miracle was
more remarkable in his person, because his calamity had been generally
known. This appears to me to be the reason why Mark and Luke mention him
only, and say nothing about the other, who was a sort of inferior appendage.
But Matthew, who was an eye-witness, did not choose to pass by even
this person, though less known.
30. Have mercy on me, O Lord. I stated, a little ago, that there was
at first but one who cried out, but the other was induced by a similar
necessity to join him. They confer on Christ no ordinary honor, when they
request him to have mercy, and relieve them; for they must have been convinced
that he had in his power the assistance or remedy which they needed. But
their faith is still more clearly exhibited by their acknowledgment of
him as Messiah, to whom we know that the Jews gave this designation, Son
of David. They therefore apply to Christ, not only as some Prophet, but
as that person whom God had promised to be the only Author of salvation.
The cry proved the ardor of the desire; for, though they knew that what
they said exposed them to the hatred of many, who were highly displeased
with the honor done to Christ, their fear was overcome by the ardor of
desire, so that they did not refrain, on this account, from raising their
voice aloud.
31. And the multitude reproved them. It is surprising that the disciples
of Christ, who follow him through a sense of duty and of respect, should
wish to drive wretched men from the favor of Christ, and, so far as lies
in them, to prevent the exercise of his power. But it frequently happens
that the greater part of those who profess the name of Christ, instead
of inviting us to him, rather hinder or delay our approach. If Satan endeavored
to throw obstacles in the way of two blind men, by means of pious and simple
persons, who were induced by some sentiments of religion to follow Christ,
how much more will he succeed in accomplishing it by means of hypocrites
and traitors, if we be not strictly on our guard. Perseverance is therefore
necessary to overcome every difficulty, and the more numerous the obstacles
are which Satan throws in the way, the more powerfully ought we to be excited
to earnestness in prayer, as we see that the blind men redoubled their
cry.
32. What do you wish that I should do to you? He gently and kindly asks
what they desire; for he had determined to grant their requests. There
is no reason to doubt that they prayed by a special movement of the Holy
Spirit; for, as the Lord does not intend to grant to all persons deliverance
from bodily diseases, so neither does he permit them simply to pray for
it. A rule has been prescribed for us what we ought to ask, and in what
manner, and to what extent; and we are not at liberty to depart from that
rule, unless the Lord, by a secret movement of the Spirit, suggest to us
some special prayer, which rarely happens. Christ puts the question to
them, not for their sake as individuals, but for the sake of all the people;
for we know how the world swallows God’s benefits without perceiving them,
unless they are stimulated and aroused. Christ, therefore, by his voice,
awakens the assembled crowd to observe the miracle, as he awakens them
shortly afterwards by a visible sign, when he opens their eyes by touching
them.
34. And Jesus, moved with compassion, etc.. Splagcnisqei>v, moved with
compassion, is not the participle of the same verb which Matthew had just
now employed in reference to the blind man, ejle>hson, have mercy.
They implored the mercy of Christ, that he might relieve their wretchedness;
but now the Evangelist expresses that Christ was induced to cure them,
not only by undeserved goodness, but because he pitied their distress.
For the metaphor is taken from the bowels, (spla>gcna,) in which dwells
that kindness and mutual compassion which prompts us to assist our neighbors.
Mark 10:52. Thy faith hath saved thee. By the word faith is meant not
only a confident hope of recovering sight, but a loftier conviction, which
was, that this blind man had acknowledged Jesus to be the Messiah whom
God had promised. Nor must we imagine that it was only some confused knowledge;
for we have already seen that this confession was taken from the Law and
the Prophets. For the blind man did not at random bestow on Christ the
name of Son of David, but embraced him as that person whose coming he had
been taught by the divine predictions to expect. Now Christ attributes
it to faith that the blind man received sight; for, though the power and
grace of God sometimes extend even to unbelievers, yet no man enjoys His
benefits in a right and profitable manner, unless he receive them by faith;
nay, the use of the gifts of God is so far from being advantageous to unbelievers,
that it is even hurtful. And therefore, when Christ says, thy faith hath
saved thee, the word saved is not limited to an outward cure, but includes
also the health and safety of the soul; as if Christ had said, that by
faith the blind man obtained that God was gracious to him, and granted
his wish. And if it was in regard to faith that God bestowed his favor
on the blind man, it follows that he was justified by faith.
Matthew 20:34. And followed him. This was an expression of gratitude,
when the blind men became followers of Christ; for, though it is uncertain
how long they discharged this duty, yet it showed a grateful mind, that
they presented themselves to many, in that journey, as mirrors of the grace
of Christ. Luke adds, that the people gave praise to God, which tends to
prove the certainty of the miracle.
