Matthew Chapter 20 [KJVwc]

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1 For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. The kingdom of heaven – Hence we know that it applies to the experiences of the Church during this Gospel age. R5473:2[R5473]

We think it applies entirely to the present-life experiences of the Kingdom class, especially to those living at the close of this age. R5473:3[R5473]; Q258:2

Is like unto – This parable is difficult to interpret in such a way as to make all of its facts find fulfillment. R5473:2[R5473]; Q531:T, 258:3

We do not expect that every little feature will find a correspondency. Some merely round out the story or call attention to some particular feature. Q530:1

Early in the morning – Some might say the call began in the days of Jesus and the apostles, and that the various calls relate throughout the Gospel age. Q258:2

To hire laborers – Earnest, consecrated children of God throughout this Gospel age. C223[C223]

To tend the vine, look out for the injurious pests, keep the soil in good condition, and assist every way in the production of "much fruit" and of fine quality. R4666:2[R4666]

Into his vineyard – To faithfully spend their time and energy in his service. C223[C223]

The Church is God's vineyard. R214:2[R214]

2 And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. When he had agreed – The promise of the Kingdom was clearly understood by the early Church, but was afterward lost sight of. C223

A penny a day – The Roman standard of the time; as the lira, mark, franc, shilling and dollar are today's Italian, German, French, English and American standards. R4666:4

In one of the old English cathedrals, records show that the chisel work cost "a penny a day and a bag of meal for each laborer." R4666:4

From the Greek denarius, a silver coin of about 17 cents value. R4666:3, 3535:1

This giving of the penny seems to be on this side the veil. Q531:T

This parable is evidently intended to teach that God will give all that he has agreed to all who labor. and more than he has stipulated. R4666:4

The Kingdom honors. C223

What the penny will be, I am not sure. Q258:3

Might be understood to refer to everlasting life, merely. Q530:1, 500:5

Would seem to be something of the joys, blessings, honors and privileges of God's people in the present life at the close of this age. R4666:5

May be connected with the great work of smiting Jordan which, I think, is the thing before us. Q531:T

Perhaps the reward the Lord would give those who are his, not only those who are of the Little Flock, but also of the Great Company. Q500:3

As applied to the Jewish harvest, it represents the privilege of entering the Kingdom of heaven, the privilege of discipleship. R5473:5

3 And he went out about the third hour, and saw others standing idle in the marketplace, The marketplace – Greek, agora, root word of the word agorazo, to purchase in the open market, translated redeemed. E429[E429]

Strong's G58
From ἀγείρω ageiro (to gather; probably akin to G1453); properly the town square (as a place of public resort); by implication a market or thoroughfare: - market (-place), street.
4 And said unto them; Go ye also into the vineyard. Go ye also – During the Gospel age, our Lord has continually, through his mouthpieces in the Church, invited all believers to enter into his service. C224

Whatsoever is right – The exact, clear understanding of what the wages should be was mentioned only at the beginning. C223

The promise of the Kingdom was clearly understood by the early Church, but afterward was in the main lost sight of and not clearly enunciated. C223

5 Again he went out about the sixth and ninth hour, and did likewise.
6 And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? The eleventh hour – The last hour. C223[C223]

The very closing time of this Gospel age. Q258:2

5 p.m., only one hour before the labor of the day would cease. We are now just at the close of the Gospel day. R214:2[R214]

We are even now (1889) in the eleventh hour. R1111:5[R1111]

Apparently no others were admitted during the twelfth hour. Q74:4

And found others – Perhaps 20,000 to 30,000 of the consecrated in 1881 did not prove faithful to their covenant of sacrifice and were replaced. This process will continue until the last crown is everlastingly apportioned. F95[F95]; R4304:1[R4304]

Partly applicable, in the Jewish harvest, to some publicans and sinners who had previously neglected God's service and labors in the vineyard. R5473:5[R5473]

Standing idle – Waiting for an opportunity to enter the vineyard. R4303:5[R4303]; Q258:2

7 They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard. And whatsoever is right, that shall ye receive. Hath hired us – We were too late to get into the service under the call. C223, C224

Go ye also – Some of the places in the work will be vacated by reason of some not continuing faithful. C225

All were hired. There is so great a variety of work that all may find employ. R214:3

Into the vineyard – So long as the door of opportunity for service is open. C224

And whatsoever is right – These words, to the end of the verse, are not in the old manuscripts. C224

I promise nothing. The general call is ended. The time is short. The time for labor is nearly ended. C224

Who can tell the blessings which may flow from one hour's service under God's direction? R214:3

8 So when evening was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. Call the laborers – Only the faithful are represented by the laborers. C223

9 And when they came that were hired about the eleventh hour, they received every man a penny. Penny – Something of the joys, blessings, honors and privileges of God's people in the present life at the close of this age. R4666:5

Eternal life, the reward of those who labored throughout the whole day, or only an hour; to the Little Flock and to the Great Company. Q500:3

10 But when the first came, they supposed that they should have received more; and they likewise received every man a penny. Every man a penny – Drawing attention to the fact that it was the same reward to all--the prominent feature of the parable. Q530:1

Perhaps the only significance is to call attention to that fact and the reason for the murmuring. Q530:1

11 And when they had received it, they murmured against the goodman of the house, It – The penny, representing eternal life. Q500:1,5

They murmured – Whatever it shall signify will be something that will yet be in the Church before we pass beyond the veil, because surely no one would murmur on the other side. Q258:3, 531:T

Anyone who would be inclined to murmur against the Giver of all Good would not be accounted worthy of a share in the Kingdom. R4666:5; Q530:1, 500:6, 259:T

It will mean that they were looking for the reward merely, and not appreciating the privilege of being laborers with Christ and with the Father. R4666:5

A warning to those long in the truth, with great privileges of service. R4666:5

All who are servants should be praying to the Master to send other laborers into the vineyard. They should not be feeling jealous of any others who might come. R5474:1

They murmered – Question: Who do those represent who murmured? - Q500:1-2
12 Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But one hour – Similarly today some Christian people stumble over the fact that the time is near at hand when God will pour out his spirit upon all flesh. R4666:6

Made them equal – The Scribes and Pharisees thought that, if publicans and sinners were to be privileged to have discipleship with Messiah, some still higher favor should come to themselves. R5473:5

Of the day – This Gospel age. C223

13 But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? I do thee no wrong – All who appreciate that God is just, generous and bountiful, will rejoice in the blessings which overflow upon others. R4666:5

Whatever God has to offer is a gift. R5473:6

14 Take that thine is, and go thy way: I will give unto this last, even as unto thee.
15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? To do what I will – In matters of grace or favor. R5069:4

Is thine eye evil – A special test upon them as respects their loyalty and their motives. R4666:6

16 So the last shall be first, and the first last: for many be called, but few chosen. Last shall be first – Some last and least found opportunity for receiving the divine blessing sooner and more effectively. R5473:6

The first last – Some first to respond to the call may be the last to receive special blessings, testing their loyalty and motives. R4666:5, 5473:6

Many be called – To the divine nature through opportunity to sacrifice. R682:2

Not many are called in proportion to the whole, but many are called in proportion to the number chosen, the few, the elect. R2508:1; 744:3

More are called and drawn by God's providences and the preaching of the message than he designs to save in the present salvation. NS769:6

But few – The approved. R779:3*

The terms and conditions of the present salvation are extremely difficult. NS769:6

Not only was the Jewish nation a small nation amongst the others, but the "very elect" out of that nation, the ancient worthies, was a very small proportion of the whole. NS369:6

Chosen – This does not make God partial. He was under no kind of obligation to make any of the race immortal rulers. R779:3*

17 And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,
18 Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death, They shall condemn him – The priestly Sadducees, not the people, were interested in having Jesus brought to trial for his open attack on the priestly misrule, and they feared lest the Romans might hold them responsible. R2420:1*[R2420*]

19 And shall deliver him to the Gentiles to mock, and to scourge, and to crucify him: and the third day he shall rise again.

20 Then came to him the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him. With her sons – James and John, supposed to have been Jesus' full cousins. R3362:2

21 And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the one on thy right hand, and the other on the left, in thy kingdom. Grant that these – If it had been wrong for them to have the promise in mind, it would have been wrong for the Lord to have given the promise. R5376:1

On thy right hand – And on the left, the two positions of chiefest favor. R3362:2

Others might not care so much where they were placed, but James and John would like to be close to the Master. R5091:1

Evidently thinking less of the glories of the Kingdom than of nearness to the Master. R4487:3

The disciples were afflicted with a common ailment: love of honor of men and also of honor of the Lord. R5375:6

It is possible that one of these positions is reserved for the Apostle Paul. R3362:6

In thy kingdom – There was no doubt in their minds that the Kingdom was near. R5090:6

22 But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. Jesus answered – From the few recorded words, we gather the drift of the more extended conversation. R2072:2*

Ye know not – At that time they could form no idea of the blessedness of being joined with Christ in his Kingdom and glory, to sit with him in his throne as his Bride and joint-heir. R2072:2*

What ye ask – Jesus did not condemn them for this desire. R5786:4

You can form no idea of the blessedness of being joined with Christ in his Kingdom and glory. R2072:2*

They little realized what this high privilege of sitting with him in the Millennial throne would cost. NS755:4

When we consecrate ourselves we agree to do the Lord's will, but we do not know what it means. R5081:5

Are ye able to drink – Are ye willing to participate, to drink? R5599:2; R5538:5; R4547:2; R3362:3; Q188:T

The word "able," while it contains the thought of force, nevertheless expresses willingness. It refers to the will. Not, Are ye physically able?--but, Are ye mentally able? R5599:2

Of the cup – Of shame, ignominy, suffering and reproach. R5599:3, 5421:3, 4669:1, 2292:4

Of self-denial and self-sacrifice with Jesus, participating in his sacrifice. R4456:4, 5421:3-5, 5192:6, 4547:2,5, 4429:4; CR47:5

The earthly experiences of the Lord. R5538:6, 5599:5

Showing not only our interest in his sacrifice, but also expressing our own covenant to be dead with him and to drink of his cup. R325:5

We are called to share the cup with him, thus partaking in symbol of his death. R721:4

Does not symbolize justification, but only the justified may drink of it. R4547:4

It is our individual cup, and yet it is our Savior's cup. R5538:5

"The cup which my Father hath given me, shall I not drink it?" (John 18:11) R3362:3, 5599:5

If we drink our Savior's cup of death with him, then we shall participate with him in the future cup of joy. R4547:2, 5538:6; CR307:2

Our cup is supervised by our Savior, although it is the cup poured by the Father; for it is the Father's program. We shall not be alone. R5422:1, 5538:5, 4547:2

Symbolizes the means of our sanctification, by which we exchange our justified earthly rights for the heavenly inheritance and joint-heirship. R4547:4

To lay down your lives completely, even though it shall mean injustice to you. R5421:3

While this wine of sacrifice exhausts the human nature, it invigorates and makes strong the spiritual nature. R588:3

I shall drink of – Jesus was to drink of the cup which belonged to the sinner, that he might redeem man. R5421:6

He drank the bitter cup to its dregs, thankfully. R5422:1, 5538:5

That cup was a terrible draft to him--not the dying, but the cross. R5599:5, 5422:1

About to be poured for him. R5421:2

The same cup. He did not drink of one cup and we of another. R4475:2, 4547:2, 212:2*

Neither James nor John nor anyone else can sit on Christ's throne unless he drinks of this cup. R4547:2, 4475:2

With the baptism – The baptism of death. F438, F442; R4547:5, 4669:1, 5599:3, 1543:1; PD66/78

Into his sacrificial death. R4547:5

Signifying the complete surrender of self to God at any cost or privation or suffering, even unto death. R2072:2*

I am baptized with – Now, during the three and a half years of his ministry. R5421:1

The sacrifice of all earthly interests. R4669:1

We are able – We are willing. We will sacrifice everything to follow in your footsteps. R3362:4, 5421:3,4, 5599:2, 5786:4

Let us make such a decision promptly, and think of it daily. R5607:3

They did not, of course, yet know the full import of the word "baptism" or the word "cup." R5421:4

And we can do no more. If left to ourselves, undoubtedly the contract would be more than we would be sufficient for, but our sufficiency is of God's providence. NS755:4

Our Lord was evidently gratified with their promptness to make the consecration, declaring themselves willing to endure the cross to win the crown. R2292:4

They had counted the cost and promptly responded as to their willingness. R4669:2

They were ready for anything, with the Master's help. PD66/78

Not a boast on their part, but a simple declaration of their decision to obey and follow the Lord's footsteps in whatever circumstances might arise. R5607:3

And so with us. Our wills are made up. There is not a doubt--nothing to interfere. R5599:3

23 And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father. Ye shall drink – The apostles could not actually drink of the Redeemer's cup until he, as their Advocate, should appear in the presence of God for them. R4547:5

Jesus guaranteed that, being willing, they should have these experiences; continuing willing, continuing to suffer with him here, they should reign with him in his throne. R5421:4, 4669:2, 2292:5

Those who drink will share with him in the glories of the future. R5607:3

Jesus, in turn, pledged that they should indeed be able to carry it out. R2292:4

He assured them and us that he will furnish trials and assistances, and that, if faithful to the end, we shall have a crown of life. PD66/78

There is no doubt--if we follow in the footsteps of Jesus, a life of obedience, we shall suffer. R212:1*

It is hard that our good should be evil spoken of, that we should be declared to be poisonous to every religious sentiment. This is a part of our experience. R5599:5

My cup – Styled the blood of the New Covenant, New Testament, New Will. R4436:2

Of suffering or ignominy. R5607:3, 4555:5, 2292:4

Share with him in his sacrifice--not a different cup, not a different sacrifice. R4475:2

The merit of Jesus is the only merit which cancels the sins of the whole world; but it is applied indirectly through the Church. This is the favor he specially offers them. R648:6

The same cup represented in the Communion service. R5421:3, 4555:5

Also signifies a share in his glories, honors and immortality, the new wine with him in the Kingdom. R5192:6

Those who drink of his cup are specially loved of the Father. R5607:3

And be baptized – If we have indicated our willingness, we have his promise that the ability will be supplied. R445:1

Sit on my right hand – Be associated thus intimately with me on my throne. R2072:2

Not mine to give – Will not be given according to favor, but according to justice. R5786:4; PD66/78

Positions in the Kingdom of heaven will be awarded according to the degree of development of the fruits of the holy Spirit. This means a love which will lead to zeal in the Lord's service. Q121:3

Be given to them – Possibly Paul and John. F726

For whom it is prepared – Reserved for overcomers. At that time it yet remained to be proved whether these would be faithful to their covenant. R2072:2*

Of my Father – According to the standards which the Father has prepared and established. R4669:2

Is not mine to give – This yet another proof that the doctrine of the trinity is false!
24 And when the ten heard it, they were moved with indignation against the two brethren.
25 But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. Jesus called them – In answering the ten, he did not reprove the two specifically, but indirectly. R4669:2

Exercise dominion – The Gentiles exercise authority over their people at the expense of the ruled. R5375:6

With men, the aggressive and powerful hold the lordship and dominion over others, but in the divine arrangement the order is reversed. R4669:4

The great success of Papacy's rise to power, accomplished by cunning, trickery and political intrigue, was wholly foreign to the spirit of true Christianity. R1093:5

Exercise authority – The Church of Christ has probably suffered more from pride and ambition for leadership than from any other one cause. R1883:6

Many have lorded it over God's heritage; our Lord had this class in mind. R5375:6

26 But it shall not be so among you: but whosoever will be great among you, let him be your minister; Not be so among you – With the followers of Christ there is not to be a spirit to dominate, to rule others, but a spirit of love, which seeks to serve others. Q119:6

There should be no rulership, lordship or masteries amongst those whom the one Master, even Christ, has put upon a common level. R1883:6

But it has been so in the Papacy. F230; R1523:5

Be your minister – Greek, diakonos, deacon, servant. F253

The highest position in Christ's Church was to be servant, and he declared himself to be the chief servant or minister of the Church. R1883:6

27 And whosoever will be chief among you, let him be your servant: Whosoever – Of his disciples, the Lord's people. R5793:1

Will be chief – Teachers, instructors of the flock. R5321:3

Someone is bound to be chief. An absolute equality is not possible. R5793:1, 5322:4; Q119:7

We should leave to God's attendance the matter of honor, and be content merely to be a servant to the brethren. R5793:2

Our Lord had been pointing out to his disciples a certain weakness on their part. R5793:1, 2

A person without any ambition never amounts to anything. R5793:2, 5321:3; Q120:3

A certain kind of ambition, to please God and have his rewards, is encouraged by the exceeding great and precious promises of God's Word. R4668:3

Nevertheless, the ambitions awakened by these promises, we are warned, might become our snares. R4669:1

To guide the Church. R5793:2

The Apostle Paul says that those who desire the office of a bishop are desiring a good thing. (1 Tim. 3:1) Q120:5

The Lord does not raise up rulers in the body of Christ, but he does raise up faithful leaders, to whom heed should be given, whose faith and example should be imitated. R1559:4

God made Jesus a chief. He passed by Satan, who was self-seeking. After Jesus proved his humility, then the Father gave him the high exaltation. R5322:5

We are not to help one who aspires to the chief place into that position. This would do injury both to him and the cause. R5322:4

Be your servant – He who renders the greatest amount of service and brings the greatest spiritual blessing, consider him your chief. R5793:2

The chief honor amongst the Lord's brethren is to be servant. The one most faithful should be given opportunity to serve. In that sense, he would be your chief. R5322:5

Honor those most in the Church who serve the Church, not those who demand service, honors and exaltation. R4669:4

A bishop at that time was a humble, untitled servant of the Church, caring for the interests of the sheep. Q120:5

We are to lay aside any desire to be chief so far as ambition for personal glory is concerned. R5793:3; Q120:4

Not of a spirit to dominate, to rule others. R5793:1

Serving in any way, in the most capable manner possible. R5793:2

This does not mean that we have no aspirations. The controlling impulse is to serve the Church. R5322:4

Let the Lord take care of your place of service; let him open the way. R5322:2

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. Even as – Pointing to his own course as an illustration. R4669:4

The Son of man – No longer on the spirit plane, but on the human plane. R5786:1; Q368:2

The requirement was that he become a man in order to ransom mankind. He could ransom man only by becoming man. R5786:1, 3088:2

Came not – Before coming into the world, our Lord had perceived that mankind was in need of a Savior. No doubt this had to do with his accepting the divine arrangement. R5375:2

To be ministered unto – Not that our Lord refused to have anyone serve him, but he came to render a service. R5375:3

Not to be served, honored or titled. R1711:1

He did not come into the world to have servants and get all that he could. R5375:3

The difference between himself and other kings. R5785:3

He did not try to use his power, his intelligence, selfishly for his own comfort; but he laid down his life unselfishly. R5375:2

But to minister – The true meaning of the word "minister" is one who serves. R5785:3, 5375:2

To serve others. E426; F230; R5375:2,3, 5785:3

In the service of his Church, which is his body. R5250:3

Because it was helpful service, and was the Father's will. R5375:5

Illustrating the spirit of meekness, of service, which must characterize the hearts and, in some degree, control the lives of all his true disciples. R4669:5

The privilege of serving the fallen race as their Redeemer and Restorer was one of the rewards the Father set before His Son. NS751:3

Lord of all, yet servant of all. R1063:2*

He set himself forth as an example: all disciples must manifest so great loyalty to the principles of God's government, and so great humility of spirit, that they would be glad to render service to anyone in need. R5376:1

The spirit of Christ will be the spirit of service: a zeal, a warmth, an energy, prompting us to serve in the Church. R5250:2

Our ministry begins at the time of our consecration. We are not authorized to minister in holy things until we have entered upon the way the Lord pointed out to us. R5785:6

And to give – The object in becoming a man was to redeem men, to taste death for every man. R507:1, 145:1*

He came not to preach and write books. Others, under inspiration, could do those things. But he alone had an unforfeited life to give for the life of the world. R3234:3

The serving of Jesus' ministry and the example of obedience and self-denial, though blessed to those of his day and to others since, was not all there was to Jesus' life. R851:6

Becoming a man did not pay our ransom price. E426

The human existence of Jesus, our ransom, our substitute, was surrendered to everlasting death; but he lives as a divine being to restore purchased mankind. R823:5

Otherwise his death would have been contrary to God's will, a suicide and a sin. R1213:3*

He could not rise from the dead as a human being, as flesh, his flesh being given once for all and forever for the life of the world. NS3:6

His life – Greek, psuche, soul, being. E335; R851:6, 62:1*

The death of Christ secures for Adam and all of his race one full opportunity for salvation. R4594:4

His being or existence in the condition he then possessed it, life or existence as a human being. The human Jesus gave himself, his life, a ransom for all. R823:4, 726:3*, 53:4*; NS3:6

His life to secure life for condemned sinners. R1086:3

Not his pre-human life, for he did not die to become man, but he said, "Before Abraham was, I am." (John 8:58) R1298:6*

A ransom – Greek, lutron-anti, a price to correspond. E428; R5925:1, 5622:6, 4426:1, 4352:2, 3088:2, 1256:2, 387:3; SM269:1

Greek, lutron, a price. R408:1*

A substitute. R1256:2, 965:4

Exchange. R432:4

Not only the English words "ransom, bought, redeem" mean "the giving of one thing instead of, or as a substitute for another," but also the Greek words which these are used to translate. R432:4

The word "ransom" is used in respect to the purchase-price of humanity and also in connection with the deliverance of mankind after having been purchased by that price. R4818:3

The word occurs but three times in the Greek (here and in Mark 10:45 and 1 Tim. 2:6) and signifies to recover by paying a price; intensified in Timothy to signify a corresponding price. R867:3, 145:1*

His death was the ransom which justifies all mankind to life, not the sufferings of Gethsemane, nor the weariness of his three-and-a-half year ministry. R392:6

Corroborating the declaration that man was under a sentence of death and needed to be ransomed from it. R5465:1

Jesus was the only one who could be the corresponding price for Adam. R5622:6

None other than the man Jesus. PT386:3*

Our Lord's first statement of the philosophy of the divine plan by which, as Abraham's seed, he would bring the promised blessing. R4352:2

His death was a free-will sacrifice. He could have sustained life as a perfect man forever. R463:6

The word here used also indicates the deliverance of mankind after purchase: "I will ransom them from the power of the grave." (Hos. 13:14) R4818:3, 726:3*

Without the ransom there could be no resurrection of the dead. R5465:1

The ransom-price that Jesus gives has been a progressive matter and is not yet completed. R5622:3

To view our Lord as merely an example for proper living would be an absurdity. SM269:1

The work of ransoming Adam and his race is much more than merely providing the ransom-price. It includes their delivery from the power of sin and death. R5873:2, 4818:6

Prefigured and elaborated upon in the types and shadows of the Law to Israel. R4352:2

The Master tells how he gained the right to loose the prisoners of sin and death from the tomb, and to offer life, restitution, to all for whom life, and everything, had been lost. R866:4

For many – For all. SM269:1

The principal meaning of the word "for" is "instead of," as a substitute or representative stands for, or "instead of," those whom he represents. R588:5

29 And as they departed from Jericho, a great multitude followed him.
30 And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, thou son of David. Two blind men – Bartimeus was one of the two. (Mark 10:46) R2729:3

Thou son of David – "The Lord shall give him the throne of his father David." (Luke 1:32) C257

The long-promised king of David's line, the Messiah. PD65/77; C257; E130; SM210:2

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. Rebuked them – When the spiritually blind cry for help, there are sure to be some, even amongst the Lord's friends, to rebuke instead of encourage them. R2730:4

32 And Jesus stood still, and called them, and said, What will ye that I shall do unto you? Called them – Giving those about him an opportunity to share in the work of blessing. R2729:3

What will ye – Many today, when asked this question, do not choose as wisely, but request riches, honor of men and temporal blessings. R3848:4

33 They say unto him, Lord, that our eyes may be opened.
34 So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him. Received sight – Only the Great Physician is able to open the eyes of the understanding. R2730:4

It is not in our power to open the eyes of the physically blind, but it is in our power to help many into a clearer insight into the things of God, which the natural eye hath not seen. R4669:5

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