Jesus and His disciples left Jericho at the north end of the Dead Sea and proceeded west up the Judean wilderness road toward Jerusalem for the Passover feast (cf. Matthew 20:17). Jericho was the last town that travelers to Jerusalem would go through after crossing the Jordan River from Perea. Great crowds continued to follow Jesus, undoubtedly to benefit from His healing ministry. The road was probably full of Jews, many from Galilee, making their way to Jerusalem for the feast. [source][source][source]
Context Summary
Matthew 20:29-34 - The Great Healer And The Lowly King
The Lord is always saying: What will ye that I shall do? Let us not ask small things. We honor Him by making great demands. Our greatest requests come far short of His generosity and resources. It seems as though we are always giving Him pain by the meagerness of our expectation. Whatever people say, cry out so much the more! But remember it is not the outcry, but your need and your faith which will arrest His steps.
Our Lord entered the city in fulfillment of prophetic vision, but in great lowliness, along the road carpeted by the loving enthusiasm of the crowds. It was largely a Galilean and popular outburst. The upper classes kept aloof. Remember that ancient prediction quoted here, Isaiah 62:11, and especially Zechariah 9:9. The King comes having salvation. That is the divine order! We shall never know the full power of Christ's salvation until we have welcomed Him to our hearts as King. [source]
Chapter Summary: Matthew 20
1Jesus, by the parable of the laborers in the vineyard, shows that God is debtor unto no man; 17foretells his passion; 20by answering the mother of Zebedee's children, teaches his disciples to be humble; 29and gives two blind men their sight
Greek Commentary for Matthew 20:29
From Jericho [απο Ιερειχω] So Mark 10:46. But Luke (Luke 18:35) places the incident as they were drawing near to Jericho It is probable that Mark and Matthew refer to the old Jericho, the ruins of which have been discovered, while Luke alludes to the new Roman Jericho. The two blind men were apparently between the two towns. Mark (Mark 10:46) and Luke (Luke 18:35) mention only one blind man, Bartimaeus (Mark). In Kentucky there are two towns about a half mile apart both called Pleasureville (one Old Pleasureville, the other New Pleasureville). [source]
Reverse Greek Commentary Search for Matthew 20:29
Mark 10:46From Jericho [απο Ιερειχω] See Matthew 20:29 for discussion of this phrase and Luke‘s (Luke 18:35) “nigh unto Jericho” and the two Jerichos, the old and the new Roman (Luke). The new Jericho was “about five miles W. of the Jordan and fifteen E. of Jerusalem, near the mouth of the Wady Kelt, and more than a mile south of the site of the ancient town” (Swete). [source]
Luke 18:35Unto Jericho [εις Ιερειχω] See note on Matthew 20:29 and note on Mark 10:46 for discussion of the two Jerichos in Mark and Matthew (the old and the new as here). [source]
John 19:1Scourged [ἐμαστίγωσεν] Matthew and Mark use the Greek form of the Latin word flagellare, φραγελλόω , which occurs only in those two instances in the New Testament. John uses the more common Greek word, though he has φραγελλίον (flagellum ), scourge, at John 2:15. Matthew and Mark, however, both use μαστιγόω elsewhere (Matthew 10:17; Matthew 20:29; Mark 10:34). Its kindred noun, μάστιξ , occurs several times in the metaphorical sense of a plague. See on Mark 3:10, and compare Mark 5:29,Mark 5:34; Luke 7:21. The verb is used metaphorically only once, Hebrews 12:6. Scourging was the legal preliminary to crucifixion, but, in this case, was inflicted illegally before the sentence of crucifixion was pronounced, with a view of averting the extreme punishment, and of satisfying the Jews. (Luke 23:22). The punishment was horrible, the victim being bound to a low pillar or stake, and beaten, either with rods, or, in the case of slaves and provincials, with scourges, called scorpions, leather thongs tipped with leaden balls or sharp spikes. The severity of the infliction in Jesus' case is evident from His inability to bear His cross. [source]
Parse: Noun, Genitive Feminine Singular
Root: Ἰεριχώ
Sense: a noted city, abounding in balsam, honey, cyprus, myrobalanus, roses and other fragrant products.
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἀκολουθέω
Sense: to follow one who precedes, join him as his attendant, accompany him.
Greek Commentary for Matthew 20:29
So Mark 10:46. But Luke (Luke 18:35) places the incident as they were drawing near to Jericho It is probable that Mark and Matthew refer to the old Jericho, the ruins of which have been discovered, while Luke alludes to the new Roman Jericho. The two blind men were apparently between the two towns. Mark (Mark 10:46) and Luke (Luke 18:35) mention only one blind man, Bartimaeus (Mark). In Kentucky there are two towns about a half mile apart both called Pleasureville (one Old Pleasureville, the other New Pleasureville). [source]
Reverse Greek Commentary Search for Matthew 20:29
See Matthew 20:29 for discussion of this phrase and Luke‘s (Luke 18:35) “nigh unto Jericho” and the two Jerichos, the old and the new Roman (Luke). The new Jericho was “about five miles W. of the Jordan and fifteen E. of Jerusalem, near the mouth of the Wady Kelt, and more than a mile south of the site of the ancient town” (Swete). [source]
See note on Matthew 20:29 and note on Mark 10:46 for discussion of the two Jerichos in Mark and Matthew (the old and the new as here). [source]
Matthew and Mark use the Greek form of the Latin word flagellare, φραγελλόω , which occurs only in those two instances in the New Testament. John uses the more common Greek word, though he has φραγελλίον (flagellum ), scourge, at John 2:15. Matthew and Mark, however, both use μαστιγόω elsewhere (Matthew 10:17; Matthew 20:29; Mark 10:34). Its kindred noun, μάστιξ , occurs several times in the metaphorical sense of a plague. See on Mark 3:10, and compare Mark 5:29, Mark 5:34; Luke 7:21. The verb is used metaphorically only once, Hebrews 12:6. Scourging was the legal preliminary to crucifixion, but, in this case, was inflicted illegally before the sentence of crucifixion was pronounced, with a view of averting the extreme punishment, and of satisfying the Jews. (Luke 23:22). The punishment was horrible, the victim being bound to a low pillar or stake, and beaten, either with rods, or, in the case of slaves and provincials, with scourges, called scorpions, leather thongs tipped with leaden balls or sharp spikes. The severity of the infliction in Jesus' case is evident from His inability to bear His cross. [source]
See on Matthew 3:2; see on Matthew 20:29. [source]