Not the salvation of rich men, but salvation in general. It is in answer to the question, who can be saved ? Man cannot save himself nor his fellow. God only can save him.

Emphatic, in contrast with the young ruler.

"Peter had said together the words we have left, we have followed. Jesus replies to them separately; for the latter was peculiar to the apostles, the former common to them with others" (Bengel).

In the regeneration

The final restitution of all things. To be construed with ye shall sit.

Shall sit (καθίσῃ)

Or shall have taken his seat, which brings out more vividly the solemn inauguration of Christ's judgment.

Compare 2 Timothy 4:8, "to all them that love his appearing." "Not only apostles, nor ought Peter to have inquired only concerning them" (Bengel). The promise hitherto restricted to the apostles now becomes general.

A hundred-fold (ἑκατονταπλασίονα)

But many very high authorities read πολλαπλασίονα, manifold. So Rev. in margin. Compare Mark 10:30, where there is added "houses and brethren," etc. Also the Arabic proverb: "Purchase the next world with this; so shalt thou win both."

Explaining and confirming Matthew 19:30.

Early in the morning (ἅμα πρωὶ)

Along with the dawn. "Here (at Hamadan, in Persia), we observed every morning, before the sun rose, that a numerous band of peasants were collected, with spades in their hands, waiting to be hired for the day to work in the surrounding fields. This custom struck me as a most happy illustration of our Saviour's parable, particularly when, passing by the same place late in the day, we found others standing idle, and remembered his words, 'Why stand ye here all the day idle?' as most applicable to their situation; for on putting the very same question to them, they answered us, ' Because no man hath hired us.'" (Morier, "Second Journey through Persia," cited by Trench, "Parables.")

A denarius, the chief silver coin of the Romans at this time, and of the value of about seventeen cents. We must remember to reckon according to the rate of wages in that day. A denarius was regarded as good pay for a day's work. It was the pay of a Roman soldier in Christ's time. In almost every case where the word occurs in the New Testament it is connected with the idea of a liberal or large amount. Compare Matthew 18:28; Mark 6:37; Luke 7:41; John 12:5.

For a penny is, literally, out of or on the strength of a penny; the payment being that on the strength of which the agreement was made. The agreement arose out of the demand on the one hand and the promise on the other.

Lit., the sum amounting in each case to a penny; or a penny apiece. Ἀνά is distributive. Wyc., each one by himself a penny.

Rev., the scorching heat. The word is from καίω, to burn. It refers to the dry, scorching heat borne by the east wind. Compare Job 27:21; Hosea 13:15. The wind blows from the Arabian desert, parching, dry, exciting the blood, and causing restlessness and sleeplessness. It seldom brings storms, but when it does, they are doubly destructive, During harvest the corn cannot be winnowed if the east wind blows, for it would carry away both chaff and corn. In Pharaoh's dream (Genesis 41:6) the ears are blasted by it: Jonah's gourd is withered by it (Jonah 4:8), and the vine in Ezekiel's parable of the Babylonian captivity is blighted by it (Ezekiel 17:10).

Representing the whole body.

Friend (ἑταῖρε)

Lit., companion, comrade.

Lit., as Rev., take up, as if the money had been laid down for him on a table or counter.

I will give (θέλω δοῦναι)

But, as in other cases in the A. V., this may be mistaken for the simple future of the verb; whereas there are two verbs. Therefore, Rev., rightly, It is my will to give. See on Matthew 15:32.

Lit., speak; i.e., with authority. Compare "command these stones," Matthew 4:3; "bid you," Matthew 23:3. Rev., command.

See on Matthew 20:14. Rev. would be.

Minister (διάκονος) Servant, Matthew 20:27 (δοῦλος)

Δοῦλος, perhaps from δέω, to bind, is the bondman, representing the permanent relation of servitude. Διάκονος, probably from the same root as διώκω, to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι. In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philippians 1:1; 1 Timothy 3:8, 1 Timothy 3:12). It is applied to Phoebe (Romans 16:1).

Δοῦλος, perhaps from δέω, to bind, is the bondman, representing the permanent relation of servitude. Διάκονος, probably from the same root as διώκω, to pursue, represents a servant, not in his relation, but in his activity. The term covers both slaves and hired servants. The attendants at the feast at Cana (John 2:5) are called διάικονοι. In the epistles διάκονος is often used specifically for a minister of the Gospel (1 Corinthians 3:5; 2 Corinthians 3:6; Ephesians 3:7). The word deacon is, moreover, almost a transcription of it (Philippians 1:1; 1 Timothy 3:8, 1 Timothy 3:12). It is applied to Phoebe (Romans 16:1).

Compare Sophocles, "Oed. Colossians," 488.

"For one soul working in the strength of love

Is mightier than ten thousand to atone."

The ὅτι is equivalent to quotation marks. They heard the crowd cry Jesus, is passing!

House of figs.

The Lord does not separate the colt from its dam.

From κῦρος, supreme power, authority. Hence κύριος, one having authority, lord, owner, ruler. In classical Greek, used of the gods, and in inscriptions applied to different gods, as Hermes, Zeus, etc.; also of the head of the family, who is lord (κύριος) of the wife and children (1 Samuel 1:8, Sept.); while to the slaves he is δεσπότης. In the Pauline writings, however, the master of slaves is called both δεσπότης (1 Timothy 6:1, 1 Timothy 6:2; Titus 2:9; 1 Peter 2:18), and κύριος (Ephesians 6:9; Colossians 4:1).

In the Septuagint it is used by Sarah of her husband (Genesis 18:12; compare I Pet. en 3:6). Joseph is called lord of the country (Genesis 42:33), and is addressed by his brethren as my lord (42:10). It is applied to God (Genesis 18:27; Exodus 4:10). In the New Testament it is a name for God (Matthew 1:20, Matthew 1:22, Matthew 1:24; Matthew 2:15; Acts 11:16; Acts 12:11, Acts 12:17; Revelation 1:8). As applied to Christ, it does not express his divine nature and power. These are indicated by some accompanying word or phrase, as my God (John 20:28); of all (Acts 10:36); to the glory of God the Father (Philippians 2:11); of glory (1 Corinthians 2:8); so that, as a title of Christ, Lord is used in the sense of Master or Ruler, or in address, Sir (Matthew 22:43, Matthew 22:45; Luke 2:11; Luke 6:46; John 13:13, John 13:14;1 Corinthians 8:6). Ὁ κύριος, the Lord, is used of Christ by Matthew only once (Matthew 21:3) until after the resurrection (Matthew 28:6). In the other gospels and in the Acts it occurs far oftener. Nevertheless, in the progress of Christian thought in the New Testament, the meaning develops toward a specific designation of the divine Saviour, as may be seen in the phrases Jesus, Christ our Lord, Our Lord Jesus Christ, Our Lord, Jesus our Lord.

Jerusalem. Compare daughter of Babylon for the city of Babylon (Psalm 137:8; Isaiah 47:1); daughter of Tyre for the city or people of Tyre (Psalm 45:12); daughter of my people (Isaiah 22:4).

Sitting (ὲπιβεβηκὼς)

Lit., having gone upon, or mounted. Rev., riding.

Foal of an ass (υἱὸν ὑποζυγίου)

Lit., son of a beast-of-burden. Ὑποζύγιον, from ὑπό, beneath, ζυγός, a yoke. Wyc., son of a beast-under-yoke. The phrase emphasizes the humble state of Jesus. He is mounted, not on a stately charger with embroidered and jewelled housings, nor even on an ass for the saddle, the Eastern ass being often of great beauty and spirit, and in demand for this purpose. He rides on a common beast-of-bur-den, furnished with the every-day garments of his disciples.

Garments (ἱμάτια)

Outer garments. See on Matthew 5:40.

But the preferable reading is ἐπεκάθισεν, he took his seat upon.

A very great multitude (ὁ πλεῖστος ὄχλος)

The A. V. is wrong. The reference is not to the size, but to the proportionate part of the multitude which followed him. Hence Rev., correctly, The most part of the multitude.

Their garments (ἑαυτῶν)

Lit., "their own garments." The disciples spread their garments on the beasts; the multitude strewed their own garments in the way. Dr. Edward Robinson, cited by Dr. Morison, speaking of the inhabitants of Bethlehem who had participated in the rebellion of 1834, says:" At that time, when some of the inhabitants were already imprisoned, and all were in deep distress, Mr. Farrar, then English consul at Damascus, was on a visit to Jerusalem, and had rode out with Mr. Nicolayson to Solomon's Pools. On their return, as they rose the ascent to enter Bethlehem, hundreds of people, male and female, met them, imploring the consul to interfere in their behalf, and afford them his protection; and all at once, by a sort of simultaneous movement, they spread their garments in the way before the horses."

The variation of tenses is not preserved in the English versions. Spread their garments, aorist tense, denoting one definite act. Cut down, spread in the way, imperfects, denoting continued action. As Jesus advanced, they kept cutting branches and spreading them, and the multitude kept crying.

O save!

Moved is hardly strong enough. It is shaken as by an earthquake. Rev., stirred. As Morison happily observes, "a profounder ground-swell of feeling."

From κόλλυβος, the rate of exchange. These changers sat in the temple, in the court of the Gentiles, to change the foreign coins of pilgrims into the shekel of the sanctuary for payment of the annual tribute. See on Matthew 17:24.

Rev., correctly, robbers. See on Matthew 26:55; and Luke 10:30.

The Rev. is more graphic, are saying. While the songs and shouts are rising, the priests turn angrily to Christ with the question, "Hearest thou what these are saying?"

Thou hast perfected (θκατηρτίσω)

The same word as at Matthew 4:21, where it is used of adjusting or mending nets. Its secondary meaning is to furnish completely, equip; hence to perfect. Thou hast provided the perfection of praise. The quotation from Psalm 8:2, follows the Septuagint, and not the Hebrew, which is, "Thou hast founded strength."