---
title: "Clarke"
description: "Verse Matthew 20:1. For the kingdom of heaven is like unto a man - a householder — The very commencement of this chapter shows it to be connected with the"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/matthew/20"
---

Verse [Matthew 20:1](../../../kjv/matthew/20/1). ***For the kingdom of heaven is like unto a man - a**********householder*** — The very commencement of this chapter shows it to be connected with the preceding. The manner of God's proceeding under the Gospel dispensation resembles a householder, who went out at *day break*, αμα πρωι, *together with the morning*; as the light began to go out of its chambers in the east, so he went out of his bed-room to employ labourers, that they might cultivate his vineyard. This was what was called, among the Jews and Romans, the *first* hour; answering to *six o'clock* in the morning.
***To hire labourers*** — *Some workmen*, των εργατων - for he had not got all that was necessary, because we find him going out at other hours to hire more.

Verse [Matthew 20:2](../../../kjv/matthew/20/2). ***A penny*** — A Roman coin, as noted before, [Matthew 18:28](../../../kjv/matthew/18/28), worth about *seven-pence halfpenny* or *seven-pence three farthings* of our money, and equal to the Greek *drachma*. This appears to have been the ordinary price of a day's labour at that time. See Tobit 5:14. In 1351 the price of labour was regulated in this country by parliament; and it is remarkable that "corn-weeders and hay-makers, without meat, drink, or other courtesy demanded," were to have *one penny* per day! In 1314 the pay of a *chaplain* to the Scotch bishops, who were then prisoners in England, was *three* *halfpence* per day. See *Fleetwood's Chronicon Precios*, p. 123, 129. This was miserable wages, though things at that time were so cheap that twenty-four eggs were sold for a penny, p. 72; a pair of shoes for *four-pence*, p. 71; a *fat goose* for *two-pence* *halfpenny*, p. 72; a *hen* for a *penny*, p. 72; *eight bushels* of wheat for *two shillings*, and a *fat ox* for *six shillings* and *eight-pence*! Ibid. In 1336, wheat per quarter, 2*s*.; a fat sheep 6*d*.; fat goose, 2*d*. and a pig, 1*d*.,p. 75.

Verse [Matthew 20:3](../../../kjv/matthew/20/3). ***The third hour*** — *Nine o'clock* in the morning.
***Market-place*** — Where labourers usually stood till they were hired. I have often seen labourers standing in the market places of large towns in these countries, waiting to be employed.

Verse [Matthew 20:5](../../../kjv/matthew/20/5). ***The sixth hour*** — *Twelve o'clock. Ninth hour - three* *o'clock* in the afternoon.

Verse [Matthew 20:6](../../../kjv/matthew/20/6). ***Eleventh*** — *Five o'clock* in the evening, when there was only *one hour* before the end of the Jewish day, which, in matters of labour, closed at *six*.

Verse [Matthew 20:7](../../../kjv/matthew/20/7). ***No man hath hired us.*** — This was the reason why they were all the day *idle*.
***And whatsoever is right*****, that*****shall ye receive.*** — Ye may expect payment in proportion to your *labour*, and the *time* ye spend in it; but this clause is wanting in some of the best MSS., versions, and fathers.

Verse [Matthew 20:8](../../../kjv/matthew/20/8). ***When the even was come*** — *Six o'clock*, the time they ceased from labour, and the workmen came to receive their wages.
***Steward*** — επιτρωπος. A *manager of the household concerns* under the master. The rabbinical writers use the very same word, in Hebrew letters, for the same office, אפיטרופוס *epitropos*. See *Kypke*.

Verse [Matthew 20:11](../../../kjv/matthew/20/11). ***They murmured*** — The Jews made the preaching of the Gospel to the Gentiles, a pretence why they should reject that Gospel; as they fondly imagined they were, and should be, the sole objects of the Divine approbation. How they murmured because the Gentiles were made partakers of the kingdom of God; see [Acts 11:1](../../../kjv/acts/11/1), &c., and [Acts 15:1](../../../kjv/acts/15/1), &c.
There are many similitudes of this kind among the Jews, where the principal part even of the phraseology of our Lord's parable may be found. Several of them may be seen in *Schoettgen*. Our Lord, however, as in all other cases, has greatly improved the language, scope, design, and point of the similitude. He was, in all cases, an eminent *master of the sentences*.

Verse [Matthew 20:13](../../../kjv/matthew/20/13). ***Friend, I do thee no wrong*** — The salvation of the Gentiles can in itself become no impediment to the Jews; there is the same Jesus both for the Jew and for the Greek. Eternal life is offered to *both* through the blood of the cross; and there is room enough in heaven for *all*.

Verse [Matthew 20:15](../../../kjv/matthew/20/15). ***Is it not lawful for me*** — As eternal life is the free gift of God, he has a right to give it in whatever *proportions*, at whatever *times*, and on whatever *conditions* he pleases.
***Is thine eye evil*** — An evil eye among the Jews meant a *malicious, covetous*, or *envious* person.
Most commentators have different methods of interpreting this parable. Something was undoubtedly designed by its principal parts, besides the scope and design mentioned at the conclusion of the last chapter. The following, which is taken principally from the very pious *Quesnel*, may render it as useful to the reader as any thing else that has been written on it.
The *Church* is a *vineyard*, because it is a place of *labour*, where no man should be *idle*. Each of us is engaged to *labour* in this vineyard - to work out our salvation through him who worketh in us to will and to perform. *Life* is but a *day*, whereof *childhood*, or the first use of reason, is the day-break or *first hour*, [Matthew 20:1](../../../kjv/matthew/20/1), in which we receive the *first* CALL.
The promise of the kingdom of glory is given to all those who are workers together with him, [Matthew 20:2](../../../kjv/matthew/20/2).
The *second call* is in the time of *youth*, which is most commonly *idle*, or only employed in *dissipation* and *worldly* cares, [Matthew 20:3](../../../kjv/matthew/20/3).
The *third call* is at the *age* of *manhood*.
The *fourth*, in the *decline* of *life*, [Matthew 20:5](../../../kjv/matthew/20/5).
The *fifth*, when *sickness* and the *infirmities* of life press upon us. How many are there in the world who are just ready to leave it, before they properly consider for what end they were brought into it! Still *idle*, still unemployed in the things which concern their souls; though eternal life is offered to them, and hell moving from beneath to meet them! [Matthew 20:6](../../../kjv/matthew/20/6).
Others consider the *morning* the first dawn of the *Gospel*; and the *first call* to be the preaching of *John Baptist*.
The *second call*, the public preaching of our LORD; and that of the *apostles* when they got an especial commission to the Jews, [Matthew 10:5-6](../../../kjv/matthew/10/5-6), together with that of the *seventy disciples* mentioned [Luke 10:1](../../../kjv/luke/10/1).
The *third call*, which was at *mid-day*, represents the preaching of the *fulness* of the Gospel after the *ascension* of Christ, which was the *meridian* of evangelic glory and excellence.
The *fourth call* represents the mission of the apostles to the various *synagogues* of the *Jews*, in every part of the world where they were scattered; the history of which is particularly given in the Acts of the Apostles.
The *fifth call*, or *eleventh* hour, represents the general call of the *Gentiles* into the Church of Christ, when the unbelieving Jews were finally rejected. What makes this interpretation the more likely is, that the persons who are addressed at [Matthew 20:7](../../../kjv/matthew/20/7), say, *No man hath hired us*, i.e. We never heard the voice of a prophet announcing the true God, nor of an apostle preaching the Lord Jesus, until now. The Jews could not use this as an argument for their carelessness about their eternal interests.

Verse [Matthew 20:16](../../../kjv/matthew/20/16). ***So the last shall be first, and the first last*** — The GENTILES, who have been long without the true God, shall now enjoy all the privileges of the new covenant; and the Jews, who have enjoyed these from the beginning, shall now be dispossessed of them; for, because they here rejected the Lord, he also hath rejected them.
***Many are called***, c.] This clause is wanting in BL, one other, and in the *Coptic* and *Sahidic* versions. Bishop PEARCE thinks it is an *interpolation* from [Matthew 22:14](../../../kjv/matthew/22/14). The simple meaning seems to be: As those who did not come at the invitation of the householder to work in the vineyard did not receive the *denarius*, or wages, so those who do not obey the call of the Gospel, and believe in Christ Jesus, shall not inherit eternal life.
This place seems to refer to the ancient Roman custom of recruiting their armies. Among this celebrated people, no one was *forced* to serve his country in a military capacity and it was the highest honour to be deemed worthy of thus serving it. The youth were instructed, almost from their cradle, in military exercises. The *Campus Martius* was the grand field in which they were disciplined: there, they accustomed themselves to *leaping,* *running, wrestling, bearing burdens, fencing, throwing* the *javelin*, c., and when, through these violent exercises, they were all besmeared with dust and sweat, in order to refresh themselves, they *swam twice or thrice across the Tyber*! Rome might at any time have recruited her armies by *volunteers* from such a mass of well-educated, hardy soldiers but she thought proper, to use the words of the *Abbe Mably*, that the honour of being *chosen* to serve in the wars should be the *reward* of the accomplishments shown by the citizens in the *Campus Martius*, that the soldier should have a reputation to save; and that the regard paid him, in *choosing* him to serve, should be the pledge of his fidelity and zeal to discharge his duty. The age of serving in the army was from seventeen to forty-five, and the manner in which they were *chosen* was the following: -
After the creation of consuls, they every year named twenty-four military tribunes, part of whom must have served five years at least, and the rest *eleven*. When they had divided among them the command of the four legions to be formed, the consuls *summoned* to the capitol, or Campus Martius, *all the citizens* who, by their age, were obliged to bear arms. They drew up by tribes, and lots were drawn to determine in what *order* every tribe should present its soldiers. That which was the first in order *chose* the four citizens who were judged the most proper to serve in the war; and the six tribunes who commanded the first legion *chose* one of these *four*, whom they liked best. The tribunes of the second and third likewise made their *choice* one after another; and he that remained entered into the fourth legion. A new tribe presented other four soldiers, and the second legion *chose* first. The third and fourth legions had the same advantage in their turns. In this manner, each tribe successively *chose* four soldiers, till the legions were complete. They next proceeded to the creation of subaltern officers, whom the tribunes *chose* from among the soldiers of the greatest reputation. When the legions were thus completed, the citizens who had been *called*, but *not chosen*, returned to their respective employments, and served their country in other capacities. None can suppose that these were deemed *useless*, or that, because not now *chosen* to serve their country in the field, they were proscribed from the rights and privileges of citizens, much less *destroyed*, because others were found better qualified to serve their country at the post of honour and danger. Thus many are called by the preaching of the Gospel, but few are found who use their advantages in such a way as to become extensively useful in the Church-and many in the Church *militant* behave so ill as never to be admitted into the Church *triumphant*. But what a mercy that those who appear now to be rejected may be called in another muster, enrolled, serve in the field, or work in the vineyard? How many millions does the *long-suffering* of God lead to repentance!

Verse [Matthew 20:17](../../../kjv/matthew/20/17). ***And Jesus going up*** — From Jericho to Jerusalem, [Matthew 19:15](../../../kjv/matthew/19/15); [Matthew 19:15](../../../kjv/matthew/19/15).

Verse [Matthew 20:18](../../../kjv/matthew/20/18). ***The Son of man shall be betrayed*** — Or, *will be* *delivered up*. This is the third time that our Lord informed his disciples of his approaching sufferings and death. This was a subject of the utmost importance, and it was necessary they should be well prepared for such an awful event.

Verse [Matthew 20:19](../../../kjv/matthew/20/19). ***Deliver him to the Gentiles to mock*** — This was done by *Herod* and his *Roman* soldiers. See [Luke 23:11](../../../kjv/luke/23/11).
***To scourge, and to crucify*** — This was done by *Pilate*, the Roman governor. The punishment of the *cross* was *Roman* not *Jewish*; but the *chief priests* condemned him to it, and the *Romans* executed the sentence. How little did they know that they were, by this process, jointly offering up that sacrifice which was to make an atonement for the Gentiles and for the Jews; an atonement for the sin of the whole world? How often may it be literally said, *The* *wrath of man shall praise thee*!

Verse [Matthew 20:20](../../../kjv/matthew/20/20). ***The mother of Zebedee's children*** — This was *Salome*.

Verse [Matthew 20:21](../../../kjv/matthew/20/21). ***Grant that these my two sons*** — James and John. See [Mark 15:40](../../../kjv/mark/15/40). In the preceding chapter, [Matthew 19:28](../../../kjv/matthew/19/28), our Lord had promised his disciples, that they should sit on *twelve thrones*, judging the twelve tribes. *Salome*, probably hearing of this, and understanding it literally, came to request the *chief dignities* in this new government for her sons; and it appears it was at their instigation that she made this request, for Mark, [Mark 10:35](../../../kjv/mark/10/35), informs us that these brethren *themselves* made the request, i.e. they made it through the *medium* of their mother.
***One on thy right hand, and the other on*** (THY) ***left*** — I have added the pronoun in the latter clause on the authority of almost every MS. and version of repute.
That the sons of Zebedee wished for ecclesiastical, rather than secular honours, may be thought probable, from the allusion that is made here to the supreme dignities in the great Sanhedrin. The *prince* of the Sanhedrin (HA-NASI) sat in the midst of two rows of senators or elders; on his right hand sat the person termed AB (*the father* of the Sanhedrin;) and on his left hand the CHACHAM, or *sage*. These persons transacted all business in the absence of the *president*. The authority of this council was at some periods very great, and extended to a multitude of matters both *ecclesiastical* and *civil*. These appear to have been the honours which James and John sought. They seem to have strangely forgot the lesson they had learned from the transfiguration.

Verse [Matthew 20:22](../../../kjv/matthew/20/22). ***Ye know not what ye ask.*** — How strange is the infatuation, in some *parents*, which leads them to desire *worldly* or *ecclesiastical* honours for their children! He must be much in love with the *cross* who wishes to have his child a minister of the Gospel; for, if he be such as God approves of in the work, his life will be a life of toil and suffering; he will be obliged to *sip*, at least, if not to drink largely, of the cup of Christ. *We* *know not what we ask*, when, in getting our children into the CHURCH, we take upon ourselves to *answer for their* CALL to the sacred *office*, and for the *salvation* of the *souls* that are put under their care. Blind parents! rather let your children beg their bread than thrust them into an office to which God has not called them; and in which they will not only ruin their souls, but be the means of damnation to hundreds; for if *God has not sent* *them*, they shall not profit the people at all.
***And to be baptized with the baptism that I am baptized***, &c.] This clause in *this*, and the *next verse*, is wanting in BDL, two others, (7 more in [Matthew 20:23](../../../kjv/matthew/20/23),) *Coptic, Sahidic, Ethiopic*, Mr. WHEELOCK'S *Persic, Vulgate, Saxon*, and all the *Itala*, except two. Grotius, Mill, and Bengel, think it should be omitted, and Griesbach has left it out of the text in both his editions. It is omitted also by *Origen, Epiphanius,* *Hilary, Jerome, Ambrose*, and *Juvencus*. According to the rules laid down by critics to appreciate a false or true reading, this clause cannot be considered as forming a part of the sacred text. It may be asked, Does not *drink of my cup*, convey the same idea? Does the clause add any thing to the perspicuity of the passage? And, though found in many good MSS., is not the balance of evidence in point of antiquity against it? Baptism among the Jews, as it was performed in the coldest weather, and the persons were kept under water for some time, was used not only to express *death*, but the most cruel kind of death. See *Lightfoot*. As to the term *cup*, it was a common figure, by which they expressed calamities, judgments, desolation, &c.
***They say unto him, We are able.*** — Strange blindness! You *can*? No: one drop of this cup would sink you into utter ruin, unless upheld by the power of God. However, the man whom God has appointed to the work he will preserve in it.

Verse [Matthew 20:23](../../../kjv/matthew/20/23). ***Is not mine to give, but*****it shall be given to them*****for whom it is prepared of my Father.*** — The common translation, in which the words, *it shall be given to them*; are interpolated by our translators, utterly changes and destroys the meaning of the passage. It represents Christ (in opposition to the whole Scriptures) as having nothing to do in the dispensing of rewards and punishments; whereas, our Lord only intimates that, however partial he may be to these two brethren, yet seats in glory can only be given to those who are *fitted* for them. No *favour* can prevail here; the elevated seat is for him who is filled with the fulness of God. The true construction of the words is this: - ουκ εϚιν εμον δουναι, αλλ' ὁις ητοιμυϚαι ὑπο του πατρος μου, *To sit* *on my right hand and on my left, is not mine to give, except to* *them for whom it is prepared of my Father*. According to the prediction of Christ, these brethren did partake of his afflictions: *James* was martyred by *Herod*, [Acts 12:2](../../../kjv/acts/12/2); and *John* was banished to *Patmos*, for the testimony of Christ, [Revelation 1:9](../../../kjv/revelation/1/9).

Verse [Matthew 20:24](../../../kjv/matthew/20/24). ***When the ten heard it, they were moved*** — The *ambition* which leads to *spiritual lordship* is one great cause of murmurings and animosities in religious societies, and has proved the ruin of the most flourishing Churches in the universe.

Verse [Matthew 20:25](../../../kjv/matthew/20/25). ***Exercise dominion - and - exercise authority upon them.*** — They *tyrannized* and *exercised arbitrary power* over the people. This was certainly true of the governments in our Lord's time, both in the *east* and in the *west*. I have endeavoured to express, as nearly as possible, the meaning of the two Greek verbs, κατακυριευουσιν, and κατεξουσιαζουσιν; and those who understand the genius of the language will perceive that I have not *exhausted* their sense, however some may think that no emphasis was intended, and that these compound verbs are used for the simple κυριευειν, and εξουσιαζειν. See *Wakefield* and *Rosenmuller*.
The *government* of the *Church* of Christ is widely different from secular governments. It is founded in humility and brotherly love: it is derived from Christ, the great Head of the Church, and is ever conducted by his maxims and spirit. When *political* matters are brought into the Church of Christ, both are ruined. The *Church* has more than once ruined the *State*; the *State* has often *corrupted* the *Church*: it is certainly for the interests of both to be kept *separate*. This has already been abundantly exemplified in both cases, and will continue so to be, over the whole world, wherever the Church and State are *united* in secular matters.

Verse [Matthew 20:26](../../../kjv/matthew/20/26). ***It shall not be so among you*** — Every kind of lordship and spiritual domination over the Church of Christ, like that exercised by the Church of Rome, is destructive and anti-christian.
***Your minister*** — Or, *deacon*, διακονος. I know no other word which could at once convey the meaning of the original, and make a proper distinction between it and δουλος, or *servant*, in [Matthew 20:27](../../../kjv/matthew/20/27). The office of a deacon, in the primitive Church, was to *serve* in the *agapae*, or love feasts, to *distribute the bread* and *wine* to the communicants; to *proclaim different parts* and *times* of *worship* in the churches; and to *take care* of the *widows,* *orphans, prisoners*, and *sick*, who were provided for out of the revenues of the Church. Thus we find it was the very *lowest* ecclesiastical office. *Deacons* were first appointed by the apostles, [Acts 6:1-6](../../../kjv/acts/6/1-6); they had the care of the poor, and preached occasionally.

Verse [Matthew 20:27](../../../kjv/matthew/20/27). ***Your servant*** — δουλος the *lowest secular* office, as *deacon* was the *lowest ecclesiastical* office: δουλος is often put for *slave*.
From these directions of our Lord, we may easily discern what sort of a spirit his ministers should be of.
1. A minister of Christ is not to consider himself a *lord* over Christ's flock.
2. He is not to conduct the concerns of the Church with an *imperious* spirit.
3. He is to reform the weak, after Christ's example, more by *loving instruction* than by *reproof* or *censure*.
4. He should consider that true apostolic greatness consists in *serving* the followers of Christ with all the powers and talents he possesses.
5. That he should be ready, if required, to *give up his life unto* *death*, to promote the salvation of men.

Verse [Matthew 20:28](../../../kjv/matthew/20/28). ***A ransom for many.*** — αυτρον αντι πολλων, or a *ransom* *instead of many*, - one ransom, or atonement, *instead* of the *many* prescribed in the Jewish law. Mr. *Wakefield* contends for the above translation, and with considerable show of reason and probability.
The word λυτρον is used by the *Septuagint* for the Hebrew פדיו, *pidion*, the ransom paid for a man's life: see [Exodus 21:30](../../../kjv/exodus/21/30); [Numbers 3:49-51](../../../kjv/numbers/3/49-51); and λυτρα is used [Numbers 35:31](../../../kjv/numbers/35/31), where a *satisfaction* (Hebrew כפר *copher*, an *atonement*) for the life of a murderer is refused. The original word is used by Lucian in exactly the same sense, who represents Ganymede promising to sacrifice a ram to Jupiter, λυτρον υπερ εμου, as *a* *ransom for himself*, provided he would dismiss him.
The whole Gentile world, as well as the Jews, believed in vicarious sacrifices. Virgil, AEn. v. 85, has nearly the same words as those in the text. "UNUM PRO MULTIS dabitur CAPUT," - *One* man must be given for *many*. Jesus Christ laid down his life as a ransom for the lives and souls of the children of men. In the *Codex Bezae*, and in most of the *Itala*, the *Saxon*, and one of the *Syriac, Hilary, Leo Magnus*, and *Juvencus*, the following remarkable addition is found; "But seek ye to increase from a little, and to be lessened from that which is great. Moreover, when ye enter into a house, and are invited to sup, do not recline in the most eminent places, lest a more honourable than thou come after, and he who invited thee to supper come up to thee and say, Get down yet lower; and thou be put to confusion. But if thou sit down in the lowest place, and one inferior to thee come after, he who invited thee to supper will say unto thee, Go and sit higher: now this will be advantageous to thee." This is the largest addition found in any of the MSS., and contains not less than *sixty* words In the original, and eighty-three in the Anglo-Saxon. It may be necessary to remark, that Mr. *Marshall*, in his edition of the Gothic and Saxon Gospels, does not insert these words in the text, but gives them, p. 496 of his observations. This addition is at least as ancient as the fourth century, for it is quoted by *Hilary*, who did not die till about A. D. 367.

Verse [Matthew 20:30](../../../kjv/matthew/20/30). ***Two blind men*** — [Mark 10:46](../../../kjv/mark/10/46), and [Luke 18:35](../../../kjv/luke/18/35), mention only one blind man, *Bartimeus*. Probably *he* was mentioned by the other evangelists, as being a person well known before and after his cure. *Blindness* of heart is a disorder of which, men seldom complain, or from which they desire to be delivered; and it is one property of this blindness, to keep the person from *perceiving* it, and to persuade him that his sight is *good*.
***Sitting by the way side*** — In the likeliest place to receive alms, because of the multitudes going and coming between Jerusalem and Jericho.
***Cried out*** — In the midst of judgments God remembers mercy. Though God had deprived them, for wise reasons, of their *eyes*, he left them the use of their *speech*. It is never so *ill* with us, but it might be *much worse*: let us, therefore, be submissive and thankful.
***Have mercy on us*** — Hearing that Jesus passed by, and not knowing whether they should ever again have so good an opportunity of addressing him, they are determined to call, and call earnestly. They ask for *mercy*, conscious that they *deserve* nothing, and they ask with *faith-Son of David*, acknowledging him as the promised *Messiah*.

Verse [Matthew 20:31](../../../kjv/matthew/20/31). ***The multitude rebuked them*** — Whenever a soul begins to cry after Jesus for *light* and *salvation*, the world and the devil join together to drown its cries, or force it to be silent. But let all such remember, Jesus is now passing by; that their souls must perish everlastingly, if not saved by him, and they may never have so good an opportunity again. While there is a broken and a contrite heart, let it sigh its complaints to God, till he hear and answer.
***They cried the more*** — When the world and the devil begin to rebuke, in this case, it is a proof that the salvation of God is *nigh*; therefore, let such *cry out a great deal the more*.

Verse [Matthew 20:32](../../../kjv/matthew/20/32). ***Jesus stood*** — "The cry of a believing penitent," says one, "is sufficient to stop the most merciful Jesus, were he going to make a new heaven and a new earth; for what is all the *irrational* part of God's creation in worth, when compared with the value of one immortal soul!" [Mark 10:50](../../../kjv/mark/10/50).
***What will ye that I shall do*** — Christ is at all times infinitely willing to save sinners: when the desire of the heart is turned towards him, there can be little delay in the salvation. *What is* *thy wish*? If it be a good one, God will surely fulfil it.

Verse [Matthew 20:33](../../../kjv/matthew/20/33). ***That our eyes may be opened.*** — He who feels his own sore, and the plague of his heart, has no great need of a *prompter* in prayer. A hungry man can easily ask bread; he has no need to go to a book to get expressions to state his wants in; his hunger tells him he wants food, and he tells *this* to the person from whom he expects relief. Helps to devotion, in all ordinary cases, may be of great use; in extraordinary cases they can be of little importance; the afflicted heart alone can tell its own sorrows, with appropriate pleadings.

Verse [Matthew 20:34](../../../kjv/matthew/20/34). ***So Jesus had compassion*****on them**] επλαγχνιαθεις, *He* *was moved with tender pity*. The tender pity of Christ met the earnest cry of the blind men, and their immediate cure was the result.
***They followed him.*** — As a proof of the *miracle* that was wrought, and of the *gratitude* which they felt to their benefactor. For other particulars of this miraculous cure, [Mark 10:46](../../../kjv/mark/10/46), c.
Reader, whosoever thou art, act in behalf of thy soul as these blind men did in behalf of their sight, and thy salvation is sure. Apply to the Son of David lose not a moment; he is *passing by*, and thou art *passing* into *eternity*, and probably wilt never have a more favourable opportunity than the present. The Lord increase thy earnestness and faith!

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