Matthew 20

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Chapter 20.
The kingdom was established by the sovereignty of grace, and if God called the laborers at the eleventh hour, He could reward them as He pleased. Thus the last should be first, and the first last. On one side, then, there was the encouragement of the reward of labors and sacrifices; but, on the other, if one lost sight of the principle of grace, with a view to demanding this reward as of right, and so that others should not have it, then here is the answer: " Is it not lawful for me to do what I will with mine own? " Cheered by the prospect of an unbounded reward, we are wholly upon the principle of grace.
Having thus set forth the motives of labor in the kingdom of heaven, after having explained the transition, from obedience to the law (in order to have life) to christian devotedness, the Lord puts clearly before the eyes of His disciples the path here below which conducts to glory. The Son of man should be rejected, delivered to the Gentiles, and crucified; but here still the Lord shows His profound and entire submission to His Father. His disciples shall drink, it is true, of His cup (it is His answer to those who asked of Him the first places), but as to their reward, He left it with His Father; He pretends not to assign it to others. An entire dependence on His Father-such was the position of Christ. He had not even, so to speak, the patronage of His kingdom.
This desire of the two disciples was in itself only a manifestation of the spirit of the flesh; the Gentiles so acted. Jesus speaks of the Gentiles, for He recognizes the remnant of Israel in His disciples, a remnant which, apparently, lost its place in following Him. It is in glory that their relation with Israel should be manifested; but let him who would be great among them be a servant. It is what the Son of man had done; He was come to minister, and to give His life a ransom for many.
Since the transfiguration, the Lord acts according to principles which go beyond the law, while recognizing its force according to what God had said of it-principles which assert a rejected Messiah, and show where it is necessary to come, that is, to accompany Him without the camp. It was the Son of man ministering and giving His life as a ransom, and not the Messiah crowned with the glory of Israel: they are chapters of transition.1 The church is not there. They are the relationships of the Son of man, rejected by the Jews and taking another place, but assuring, to those who followed Him, their true position in glory in the age to come, when the Jews shall be restored; but, referring to the Father, being subject, and having only to suffer Himself. It was the Father who should glorify them; then those who followed Him now should act anew on the Jews, and that from the bosom of glory.
At the close of the chapter, the Holy Ghost resumes the thread of history: Christ presents Himself for the last time to the people, as such; and, owned as Messiah, the Son of David, He acts in power, in favor of those who owned Him, namely, two blind men; and in
(continued in chapter 21)
 
1. The transition from the position of Messiah to that of the Son of man is very striking in this Gospel, and this last title has always in view the future glory of Christ, though He was the Son of man in humiliation already. The province of His rule, and all the thought which is bound up with it, are of a far larger extent than that which is bound up with the title of Messiah. We have seen the church founded on the confession of the Son of God, because there is found the life whereby it lives and the principle of its relations with the Father; but, as Son of man, Christ is the heir of man, and that according to the counsels of God as regards man, and not only according to the extent of the dominion of Adam. It is quite another idea and another position from heir of David, whatever may have been His glory in this character. (See Psa. 8)