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Matthew Henry’s Complete Commentary
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Matthew Henry |
M A T T H E W.
CHAP. XIX.
In this chapter, we have,
I. Christ changing his quarters, leaving Galilee, and coming into the
coasts of Judea,
II. His dispute with the Pharisees about divorce, and his discourse
with his disciples upon occasion of it,
III. The kind entertainment he gave to some little children which were
brought to him,
IV. An account of what passed between Christ and a hopeful young
gentleman that applied himself to him,
V. His discourse with his disciples upon that occasion, concerning the
difficulty of the salvation of those that have much in the world, and
the certain recompence of those that leave all for Christ,
| Christ Leaves Galilee and Enters Judea. |
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1 And it came to pass, that when Jesus had finished these
sayings, he departed from Galilee, and came into the coasts of
Judea beyond Jordan;
2 And great multitudes followed him; and he healed them there.
We have here an account of Christ’s removal. Observe,
1. He left Galilee. There he had been brought up, and had spent the
greatest part of his life in that remote despicable part of the
country; it was only upon occasion of the feasts, that he came up to
Jerusalem, and manifested himself there; and, we may suppose, that,
having no constant residence there when he did come, his preaching and
miracles were the more observable and acceptable. But it was an
instance of his humiliation, and in this, as in other things, he
appeared in a mean state, that he would go under the character of a
Galilean, a north-countryman, the least polite and refined part of the
nation. Most of Christ’s sermons hitherto had been preached, and most
of his miracles wrought, in Galilee; but now, having finished these
sayings, he departed from Galilee, and it was his final farewell;
for (unless his passing through the midst of Samaria and
Galilee,
Luke xvii. 11,
was after this, which yet was but a visit in transitu–as he passed
through the country) he never came to Galilee again till after his
resurrection, which makes this transition very remarkable. Christ did
not take his leave of Galilee till he had done his work there, and then
he departed thence. Note, As Christ’s faithful ministers are not taken
out of the world, so they are not removed from any place, till they
have finished their testimony in that place,
This is very comfortable to those that follow not their own humours,
but God’s providence, in their removals, that their sayings shall be
finished before they depart. And who would desire to continue any where
longer than he has work to do for God there?
2. He came into the coasts of Judea, beyond Jordan, that
they might have their day of visitation as well as Galilee, for
they also belonged to the lost sheep of the house of Israel. But
still Christ kept to those parts of Canaan that lay towards other
nations: Galilee is called Galilee of the Gentiles; and the
Syrians dwelt beyond Jordan. Thus Christ intimated, that, while he kept
within the confines of the Jewish nation, he had his eye upon the
Gentiles, and his gospel was aiming and coming toward them.
3. Great multitudes followed him. Where Shiloh is, there will
the gathering of the people be. The redeemed of the Lord
are such as follow the Lamb whithersoever he goes,
Rev. xiv. 4.
When Christ departs, it is best for us to follow him. It was a piece of
respect to Christ, and yet it was a continual trouble, to be thus
crowded after, wherever he went; but he sought not his own ease, nor,
considering how mean and contemptible this mob was (as some would call
them), his own honour much, in the eye of the world; he went about
doing good; for so it follows, he healed them there. This
shows what they followed him for, to have their sick healed; and they
found him as able and ready to help here, as he had been in Galilee;
for, wherever this Sun of righteousness arose, it was with
healing under his wings. He healed them there, because he would not
have them follow him to Jerusalem, lest it should give offence. He
shall not strive, nor cry.
| The Law of Divorce. |
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3 The Pharisees also came unto him, tempting him, and saying
unto him, Is it lawful for a man to put away his wife for every
cause?
4 And he answered and said unto them, Have ye not read, that he
which made them at the beginning made them male and female,
5 And said, For this cause shall a man leave father and mother,
and shall cleave to his wife: and they twain shall be one flesh?
6 Wherefore they are no more twain, but one flesh. What
therefore God hath joined together, let not man put asunder.
7 They say unto him, Why did Moses then command to give a
writing of divorcement, and to put her away?
8 He saith unto them, Moses because of the hardness of your
hearts suffered you to put away your wives: but from the
beginning it was not so.
9 And I say unto you, Whosoever shall put away his wife, except
it be for fornication, and shall marry another, committeth
adultery: and whoso marrieth her which is put away doth commit
adultery.
10 His disciples say unto him, If the case of the man be so
with his wife, it is not good to marry.
11 But he said unto them, All men cannot receive this saying,
save they to whom it is given.
12 For there are some eunuchs, which were so born from their
mother’s womb: and there are some eunuchs, which were made
eunuchs of men: and there be eunuchs, which have made themselves
eunuchs for the kingdom of heaven’s sake. He that is able to
receive it, let him receive it.
We have here the law of Christ in the case of divorce, occasioned, as
some other declarations of his will, by a dispute with the
Pharisees. So patiently did he endure the contradiction of sinners,
that he turned it into instructions to his own disciples! Observe,
here
I. The case proposed by the Pharisees
(v. 3);
Is it lawful for a man to put away his wife? This they asked,
tempting him, not desiring to be taught by him. Some time ago, he had,
in Galilee, declared his mind in this matter, against that which was
the common practice
and if he would, in like manner, declare himself now against divorce,
they would make use of it for the prejudicing and incensing of the
people of this country against him, who would look with a jealous eye
upon one that attempted to cut them short in a liberty they were fond
of. They hoped he would lose himself in the affections of the people as
much by this as by any of his precepts. Or, the temptation might be
designed this: If he should say that divorces were not lawful, they
would reflect upon him as an enemy to the law of Moses, which allowed
them; if he should say that they were, they would represent his
doctrine as not having that perfection in it which was expected in the
doctrine of the Messiah; since, though divorces were tolerated, they
were looked upon by the stricter sort of people as not of good report.
Some think, that, though the law of Moses did permit divorce, yet, in
assigning the just causes for it, there was a controversy between the
Pharisees among themselves, and they desired to know what Christ said
to it. Matrimonial cases have been numerous, and sometimes intricate
and perplexed; made so not by the law of God, but by the lusts and
follies of men; and often in these cases people resolve, before they
ask, what they will do.
Their question is, Whether a man may put away his wife for every
cause. That it might be done for some cause, even for that of
fornication, was granted; but may it be done, as now it commonly was
done, by the looser sort of people, for every cause; for any cause that
a man shall think fit to assign, though ever so frivolous; upon every
dislike or displeasure? The toleration, in this case, permitted it,
in case she found no favour in his eyes, because he hath found some
uncleanness in her,
Deut. xxiv. 1.
This they interpreted so largely as to make any disgust, though
causeless, the ground of a divorce.
II. Christ’s answer to this question; though it was proposed to tempt
him, yet, being a case of conscience, and a weighty one, he gave a full
answer to it, not a direct one, but an effectual one; laying down such
principles as undeniably prove that such arbitrary divorces as were
then in use, which made the matrimonial bond so very precarious, were
by no means lawful. Christ himself would not give the rule without a
reason, nor lay down his judgment without scripture proof to support
it. Now his argument is this; “If husband and wife are by the will and
appointment of God joined together in the strictest and closest union,
then they are not to be lightly, and upon every occasion, separated; if
the know be sacred, it cannot be easily untied.” Now, to prove that
there is such a union between man and wife, he urges three things.
1. The creation of Adam and Eve, concerning which he appeals to their
own knowledge of the scriptures; Have ye not read? It is some
advantage in arguing, to deal with those that own, and have read, the
scriptures; Ye have read (but have not considered) that he
which made them at the beginning, made them male and female,
Gen. i. 27; v. 2.
Note, It will be of great use to us often to think of our creation, how
and by whom, what and for what, we were created. He made them male
and female, one female for one male; so that Adam could not divorce
his wife, and take another, for there was no other to take. It likewise
intimated an inseparable union between them; Eve was a rib out of
Adam’s side, so that he could not put her away, but he must put away a
piece of himself, and contradict the manifest indications of her
creation. Christ hints briefly at this, but, in appealing to what they
had read, he refers them to the original record, where it is
observable, that, though the rest of the living creatures were made
male and female, yet it is not said so concerning any of them, but only
concerning mankind; because between man and woman the conjunction is
rational, and intended for nobler purposes than merely the pleasing of
sense and the preserving of a seed; and it is therefore more close and
firm than that between male and female among the brutes, who were not
capable of being such help–meets for one another as Adam and Ever
were. Hence the manner of expression is somewhat singular
(Gen. i. 27),
In the image of God created he him, male and female created he them;
him and them are used promiscuously; being one by creation
before they were two, when they became one again by marriage-covenant,
that oneness could not but be closer and indissoluble.
2. The fundamental law of marriage, which is, that a man shall leave
father and mother, and shall cleave to his wife,
v. 5.
The relation between husband and wife is nearer than that between
parents and children; now, if the filial relation may not easily be
violated, much less may the marriage union be broken. May a child
desert his parents, or may a parent abandon his children, for any
cause, for every cause? No, by no means. Much less may a husband put
away his wife, betwixt whom, though not by nature, yet by divine
appointment, the relation is nearer, and the bond of union stronger,
than between parents and children; for that is in a great measure
superseded by marriage, when a man must leave his parents, to cleave to
his wife. See here the power of a divine institution, that the result
of it is a union stronger than that which results from the highest
obligations of nature.
3. The nature of the marriage contract; it is a union of persons;
They twain shall be one flesh, so that
(v. 6)
they are no more twain, but one flesh. A man’s children are
pieces of himself, but his wife is himself. As the conjugal union is
closer than that between parents and children, so it is in a manner
equivalent to that between one member and another in the natural body.
As this is a reason why husbands should love their wives, so it is a
reason why they should not put away their wives, for no man ever yet
hated his own flesh, or cut it off, but nourishes and cherishes
it, and does all he can to preserve it. They two shall be one,
therefore there must be but one wife, for God made but one Eve for one
Adam,
From hence he infers, What God hath joined together, let not man put
asunder. Note,
(1.) Husband and wife are of God’s joining together;
synezeuxen—he hath yoked them together, so the
word is, and it is very significant. God himself instituted the
relation between husband and wife in the state of innocence. Marriage
and the sabbath are the most ancient of divine ordinances. Though
marriage be not peculiar to the church, but common to the world, yet,
being stamped with a divine institution, and here ratified by our Lord
Jesus, it ought to be managed after a godly sort, and sanctified by
the word of God, and prayer. A conscientious regard to God in this
ordinance would have a good influence upon the duty, and consequently
upon the comfort, of the relation.
(2.) Husband and wife, being joined together by the ordinance of God,
are not to be put asunder by any ordinance of man. Let not man put them
asunder; not the husband himself, nor any one for him; not the
magistrate, God never gave him authority to do it. The God of Israel
hath said, that he hateth putting away,
Mal. ii. 16.
It is a general rule that man must not go about to put asunder what
God hath joined together.
III. An objection started by the Pharisees against this; an objection
not destitute of colour and plausibility
(v. 7);
“Why did Moses command to give a writing of divorcement, in case
a man did put away his wife?” He urged scripture reason against
divorce; they allege scripture authority for it. Note, The seeming
contradictions that are in the word of God are great stumbling-blocks
to men of corrupt minds. It is true, Moses was faithful to him that
appointed him, and commanded nothing but what he received from
the Lord; but as to the thing itself, what they call a
command was only as allowance
and designed rather to restrain the exorbitances of it than to give
countenance to the thing itself. The Jewish doctors themselves observe
such limitations in that law, that it could not be done without great
deliberation. A particular reason must be assigned, the bill of divorce
must be written, and, as a judicial act, must have all the solemnities
of a deed, executed and enrolled. It must be given into the hands of
the wife herself, and (which would oblige men, if they had any
consideration in them, to consider) they were expressly forbidden ever
to come together again.
IV. Christ’s answer to this objection, in which,
1. He rectifies their mistake concerning the law of Moses; they called
it a command, Christ calls it but a permission, a
toleration. Carnal hearts will take an ell if but an inch be given
them. The law of Moses, in this case, was a political law, which God
gave, as the Governor of that people; and it was for reasons of state,
that divorces were tolerated. The strictness of the marriage union
being the result, not of a natural, but of a positive law, the wisdom
of God dispensed with divorces in some cases, without any impeachment
of his holiness.
But Christ tells them there was a reason for this toleration, not at
all for their credit; It was because of the hardness of your
hearts, that you were permitted to put away your wives.
Moses complained of the people of Israel in his time, that their
hearts were hardened
hardened against God; this is here meant of their being hardened
against their relations; they were generally violent and outrageous,
which way soever they took, both in their appetites and in their
passions; and therefore if they had not been allowed to put away their
wives, when they had conceived a dislike of them, they would have used
them cruelly, would have beaten and abused them, and perhaps have
murdered them. Note, There is not a greater piece of hard-heartedness
in the world, than for a man to be harsh and severe with his own wife.
The Jews, it seems, were infamous for this, and therefore were allowed
to put them away; better divorce them than do worse, than that the
altar of the Lord should be covered with tears,
Mal. ii. 13.
A little compliance, to humour a madman, or a man in a frenzy, may
prevent a greater mischief. Positive laws may be dispensed with for the
preservation of the law of nature, for God will have mercy and not
sacrifice; but then those are hard-hearted wretches, who have made
it necessary; and none can wish to have the liberty of divorce, without
virtually owning the hardness of their hearts. Observe, He saith, It is
for the hardness of your hearts, not only theirs who lived then,
but all their seed. Note, God not only sees, but foresees, the hardness
of men’s hearts; he suited both the ordinances and providences of the
Old Testament to the temper of that people, both in terror. Further
observe, The law of Moses considered the hardness of men’s hearts, but
the gospel of Christ cures it; and his grace takes away the heart of
stone, and gives a heart of flesh. By the law was the knowledge of
sin, but by the gospel was the conquest of it.
2. He reduces them to the original institution; But from the
beginning it was not so. Note, Corruptions that are crept into any
ordinance of God must be purged out by having recourse to the primitive
institution. If the copy be vicious, it must be examined and corrected
by the original. Thus, when St. Paul would redress the grievances in
the church of Corinth about the Lord’s supper, he appealed to the
appointment
So and so I received from the Lord. Truth was from the
beginning; we must therefore enquire for the good old way
(Jer. vi. 16),
and must reform, mot by later patterns, but by ancient rules.
3. He settles the point by an express law; I say unto you
(v. 9);
and it agrees with what he said before
(ch. v. 32);
there it was said in preaching, here in dispute, but it is the same,
for Christ is constant to himself. Now, in both these places,
(1.) He allows divorce, in case of adultery; the reason of the law
against divorce being this, They two shall be one flesh. If the
wife play the harlot, and make herself one flesh with an adulterer, the
reason of the law ceases, and so does the law. By the law of Moses
adultery was punished with death,
Now our Saviour mitigates the rigour of that, and appoints divorce to
be the penalty. Dr. Whitby understands this, not of adultery, but
(because our Saviour uses the word
porneia—fornication) of uncleanness committed
before marriage, but discovered afterward; because, if it were
committed after, it was a capital crime, and there needed no
divorce.
(2.) He disallows it in all other cases: Whosoever puts away his
wife, except for fornication, and marries another, commits
adultery. This is a direct answer to their query, that it is not
lawful. In this, as in other things, gospel times are times of
reformation,
Heb. ix. 10.
The law of Christ tends to reinstate man in his primitive integrity;
the law of love, conjugal love, is no new commandment, but was from the
beginning. If we consider what mischiefs to families and states, what
confusions and disorders, would follow upon arbitrary divorces, we
shall see how much this law of Christ is for our own benefit, and what
a friend Christianity is to our secular interests.
The law of Moses allowing divorce for the hardness of men’s hearts, and
the law of Christ forbidding it, intimate, that Christians being under
a dispensation of love and liberty, tenderness of heart may justly be
expected among them, that they will not be hard-hearted, like Jews,
for God has called us to peace. There will be no occasion for
divorces, if we forbear one another, and forgive one another, in
love, as those that are, and hope to be, forgiven, and have found
God not forward to put us away,
Isa. l. 1.
No need of divorces, if husbands love their wives, and wives be
obedient to their husbands, and they live together as heirs of the
grace of life: and these are the laws of Christ, such as we find not in
all the law of Moses.
V. Here is a suggestion of the disciples against this law of Christ
(v. 10);
If the case of the man be so with his wife, it is better not to
marry. It seems, the disciples themselves were loth to give up the
liberty of divorce, thinking it a good expedient for preserving comfort
in the married state; and therefore, like sullen children, if they have
not what they would have, they will throw away what they have. If they
may not be allowed to put away their wives when they please, they will
have no wives at all; though, from the beginning, when no divorce was
allowed, God said, It is not good for man to be alone, and blessed
them, pronounced them blessed who were thus strictly joined
together; yet, unless they may have a liberty of divorce, they think it
is good for a man not to marry. Note,
1. Corrupt nature is impatient of restraint, and would fain break
Christ’s bonds in sunder, and have a liberty for its own lusts.
2. It is a foolish, peevish thing for men to abandon the comforts of
this life, because of the crosses that are commonly woven in with them,
as if we must needs go out of the world, because we have not every
thing to our mind in the world; or must enter into no useful calling or
condition, because it is made our duty to abide in it. No, whatever our
condition is, we must bring our minds to it, be thankful for its
comforts, submissive to its crosses, and, as God has done, set the
one over against the other, and make the best of that which is,
If the yoke of marriage may not be thrown off at pleasure, it does not
follow that therefore we must not come under it; but
therefore, when we do come under it, we must resolve to comport
with it, by love, and meekness, and patience, which will make divorce
the most unnecessary undesirable thing that can be.
VI. Christ’s answer to this suggestion
(v. 11, 12),
in which,
1. He allows it good for some not to marry; He that is able to
receive it, let him receive it. Christ allowed what the disciples
said, It is good not to marry; not as an objection against the
prohibition of divorce, as they intended it, but as giving them a rule
(perhaps no less unpleasing to them), that they who have the gift of
continence, and are not under any necessity of marrying, do best if
they continue single
for they that are unmarried have opportunity, if they have but a heart,
to care more for the things of the Lord, how they may please the
Lord
being less encumbered with the cares of this life, and having a greater
vacancy of thought and time to mind better things. The increase of
grace is better than the increase of the family, and fellowship with
the Father and with his Son Jesus Christ is to be preferred before any
other fellowship.
2. He disallows it, as utterly mischievous, to forbid marriage, because
all men cannot receive this saying; indeed few can, and
therefore the crosses of the married state must be borne, rather than
that men should run themselves into temptation, to avoid them;
better marry than burn.
Christ speaks here of a twofold unaptness to marriage.
(1.) That which is a calamity by the providence of God; such as those
labour under who are born eunuchs, or made so by men, who, being
incapable of answering one great end of marriage, ought not to marry.
But to that calamity let them oppose the opportunity that there is in
the single state of serving God better, to balance it.
(2.) That which is a virtue by the grace of God; such is theirs who
have made themselves eunuchs for the kingdom of heaven’s sake.
This is meant of an unaptness for marriage, not in body (which some,
through mistake of this scripture, have foolishly and wickedly brought
upon themselves), but in mind. Those have thus made themselves eunuchs
who have attained a holy indifference to all the delights of the
married state, have a fixed resolution, in the strength of God’s grace,
wholly to abstain from them; and by fasting, and other instances of
mortification, have subdued all desires toward them. These are they
that can receive this saying; and yet these are not to bind
themselves by a vow that they will never marry, only that, in the mind
they are now in, they purpose not to marry.
Now,
[1.] This affection to the single state must be given of God; for none
can receive it, save they to whom it is given. Note, Continence
is a special gift of God to some, and not to others; and when a man, in
the single state, finds by experience that he has this gift, he may
determine with himself, and (as the apostle speaks,
stand steadfast in his heart, having no necessity, but having power
over his own will, that he will keep himself so. But men, in this case,
must take heed lest they boast of a false gift,
[2.] The single state must be chosen for the kingdom of heaven’s sake;
in those who resolve never to marry, only that they may save charges,
or may gratify a morose selfish humour, or have a greater liberty to
serve other lusts and pleasures, it is so far from being a virtue, that
it is an ill-natured vice; but when it is for religion’s sake, not as
in itself a meritorious act (which papists make it), but only as a
means to keep our minds more entire for, and more intent upon, the
services of religion, and that, having no families to provide for, we
may do the more works of charity, then it is approved and accepted of
God. Note, That condition is best for us, and to be chosen and stuck to
accordingly, which is best for our souls, and tends most to the
preparing of us for, and the preserving of us to, the kingdom of
heaven.
| Christ’s Tenderness to Children. |
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13 Then were there brought unto him little children, that he
should put his hands on them, and pray: and the disciples
rebuked them.
14 But Jesus said, Suffer little children, and forbid them not,
to come unto me: for of such is the kingdom of heaven.
15 And he laid his hands on them, and departed thence.
We have here the welcome which Christ gave to some little children that
were brought to him. Observe,
I. The faith of those that brought them. How many they were, that were
brought, we are not told; but they were so little as to be taken up in
arms, a year old, it may be, or two at most. The account here given of
it, is, that there were brought unto him little children, that he
should put his hands on them, and pray,
v. 13.
Probably they were their parents, guardians, or nurses, that brought
them; and herein,
1. They testified their respect to Christ, and the value they had for
his favour and blessing. Note, Those who glorify Christ by coming to
him themselves, should further glorify him by bringing all they have,
or have influence upon, to him likewise. Thus give him the honour of
his unsearchable riches of grace, his overflowing, never-failing,
fulness. We cannot better honour Christ than by making use of him.
2. They did a kindness to their children, not doubting but they would
fare the better, in this world and the other, for the blessing and
prayers of the Lord Jesus, whom they looked upon at least as an
extraordinary person, as a prophet, if not as a priest and king; and
the blessings of such were valued and desired. Others brought their
children to Christ, to be healed when they were sick; but these
children were under no present malady, only they desired a blessing for
them. Note, It is a good thing when we come to Christ ourselves, and
bring our children to him, before we are driven to him (as we say) by
woe-need; not only to visit him when we are in trouble, but to address
ourselves to him in a sense of our general dependence on him, and of
the benefit we expect by him, this is pleasing to him.
They desired that he would put his hands on them, and pray. Imposition
of hands was a ceremony used especially in paternal blessings; Jacob
used it when he blessed and adopted the sons of Joseph,
It intimates something of love and familiarity mixed with power and
authority, and bespeaks an efficacy in the blessing. Whom Christ prays
for in heaven, he puts his hand upon by his Spirit. Note,
(1.) Little children may be brought to Christ as needing, and being
capable of receiving, blessings from him, and having an interest in his
intercession.
(2.) Therefore they should be brought to him. We cannot do better for
our children than to commit them to the Lord Jesus, to be wrought upon,
and prayed for, by him. We can but beg a blessing for them, it is
Christ only that can command the blessing.
II. The fault of the disciples in rebuking them. They discountenanced
the address as vain and frivolous, and reproved them that made it as
impertinent and troublesome. Either they thought it below their Master
to take notice of little children, except any thing in particular ailed
them; or, they thought he had toil enough with his other work, and
would not have him diverted from it; or, they thought if such an
address as this were encouraged, all the country would bring their
children to him, and they should never see an end of it. Note, It is
well for us, that Christ has more love and tenderness in him than the
best of his disciples have. And let us learn of him not to
discountenance any willing well-meaning souls in their enquiries after
Christ, though they are but weak. If he do not break the bruised
reed, we should not. Those that seek unto Christ, must not think
it strange if they meet with opposition and rebuke, even from good men,
who think they know the mind of Christ better than they do.
III. The favour of our Lord Jesus. See how he carried it here.
1. He rebuked the disciples
(v. 14);
Suffer little children, and forbid them not; and he rectifies
the mistake they went upon, Of such is the kingdom of heaven.
Note,
(1.) The children of believing parents belong to the kingdom of heaven,
and are members of the visible church. Of such, not only of such in
disposition and affection (that might have served for a reason
why doves or lambs should be brought to him), but of such, in
age, is the kingdom of heaven; to them pertain the privileges of
visible church-membership, as among the Jews of old. The promise is
to you, and to your children. I will be a God to thee and thy seed.
(2.) That for this reason they are welcome to Christ, who is ready to
entertain those who, when they cannot come themselves, are brought to
him. And this,
[1.] In respect to the little children themselves, whom he has upon all
occasions expressed a concern for; and who, having participated in the
malignant influences of the first Adam’s sin, must needs share in the
riches of the second Adam’s grace, else what would become of the
apostle’s parallel?
1 Cor. xv. 22; Rom. v. 14, 15,
&c. Those who are given to Christ, as part of his purchase, he will in
no wise cast out.
[2.] With an eye to the faith of the parents who brought them, and
presented them as living sacrifices. Parents are trustees of their
children’s wills, are empowered by nature to transact for their
benefit; and therefore Christ accepts their dedication of them as their
act and deed, and will own these dedicated things in the day he makes
up his jewels.
[3.] Therefore he takes it ill of those who forbid them, and exclude
those whom he has received: who cast them out from the inheritance of
the Lord, and say, Ye have no part in the Lord (see
and who forbid water, that they should be baptized, who, if that
promise be fulfilled
(Isa. xliv. 3),
have received the Holy Ghost as well as we, for aught we
know.
2. He received the little children, and did as he was desired;
he laid his hands on them, that is, he blessed them. The
strongest believer lives not so much by apprehending Christ as by being
apprehended of him
not so much by knowing God as by being known of him
(Gal. iv. 9);
and this the least child is capable of. If they cannot stretch out
their hands to Christ, yet he can lay his hands on them, and so make
them his own, and own them for his own.
Methinks it has something observable in it, that, when he had done
this, he departed thence,
As if he reckoned he had done enough there, when he had thus asserted
the rights of the lambs of his flock, and made this provision for a
succession of subjects in his kingdom.
| The Rich Ruler’s Enquiry; The Rich Ruler’s Disappointment. |
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16 And, behold, one came and said unto him, Good Master, what
good thing shall I do, that I may have eternal life?
17 And he said unto him, Why callest thou me good? there is
none good but one, that is, God: but if thou wilt enter into
life, keep the commandments.
18 He saith unto him, Which? Jesus said, Thou shalt do no
murder, Thou shalt not commit adultery, Thou shalt not steal,
Thou shalt not bear false witness,
19 Honour thy father and thy mother: and, Thou shalt love thy
neighbour as thyself.
20 The young man saith unto him, All these things have I kept
from my youth up: what lack I yet?
21 Jesus said unto him, If thou wilt be perfect, go and sell
that thou hast, and give to the poor, and thou shalt have
treasure in heaven: and come and follow me.
22 But when the young man heard that saying, he went away
sorrowful: for he had great possessions.
Here is an account of what passed between Christ and a hopeful young
gentleman that addressed himself to him upon a serious errand; he said
to be a young man
(v. 20);
and I called him a gentleman, not only because he had great
possessions, but because he was a ruler
a magistrate, a justice of peace in his country; it is probable that he
had abilities beyond his years, else his youth would have debarred him
from the magistracy.
Now concerning this young gentleman, we are told how fair he bid for
heaven and came short.
I. How fair he bid for heaven, and how kindly and tenderly Christ
treated him, in favour to good beginnings. Here is,
1. The gentleman’s serious address to Jesus Christ
(v. 16);
Good Master, what good thing shall I do, that I may have eternal
life? Not a better question could be asked, not more gravely.
(1.) He gives Christ an honourable title, Good
Master—Didaskale agathe. It signifies not a ruling,
but a teaching Master. His calling him Master, bespeaks his
submissiveness, and willingness to be taught; and good Master,
his affection and peculiar respect to the Teacher, like that of
Nicodemus, Thou art a Teacher come from God. We read not of any
that addressed themselves to Christ more respectfully than that Master
in Israel and this ruler. It is a good thing when men’s quality and
dignity increase their civility and courtesy. It was gentleman-like to
give this title of respect to Christ, notwithstanding the present
meanness of his appearance. It was not usual among the Jews to accost
their teachers with the title of good; and therefore this
bespeaks the uncommon respect he had for Christ. Note, Jesus Christ is
a good Master, the best of teachers; none teaches like him; he is
distinguished for his goodness, for he can have compassion on the
ignorant; he is meek and lowly in heart.
(2.) He comes to him upon an errand of importance (none could be more
so), and he came not to tempt him, but sincerely desiring to be taught
by him. His question is, What good thing shall I do, that I may have
eternal life? By this it appears,
[1.] That he had a firm belief of eternal life; he was no Sadducee. He
was convinced that there is a happiness prepared for those in the other
world, who are prepared for it in this world.
[2.] That he was concerned to make it sure to himself that he should
live eternally, and was desirous of that life more than any of the
delights of this life. It was a rare thing for one of his age and
quality to appear so much in care about another world. The rich are apt
to think it below them to make such an enquiry as this; and young
people think it time enough yet; but here was a young man, and a rich
man, solicitous about his soul and eternity.
[3.] That he was sensible something must be done, some good thing, for
the attainment of this happiness. It is by patient continuance in
well-doing that we seek for immortality,
Rom. ii. 7.
We must be doing, and doing that which is good. The blood of Christ is
the only purchase of eternal life (he merited it for us), but obedience
to Christ is the appointed way to it,
[4.] That he was, or at least thought himself, willing to do what was
to be done for the obtaining of this eternal life. Those that know what
it is to have eternal life, and what it is to come short of it, will be
glad to accept of it upon any terms. Such a holy violence does the
kingdom of heaven suffer. Note, While there are many that say, Who
will show us any good? our great enquiry should be, What shall
we do, that we may have eternal life? What shall we do, to be for
ever happy, happy in another world? For this world has not that in it
that will make us happy.
2. The encouragement that Jesus Christ gave to this address. It is not
his manner to send any away without an answer, that come to him on such
an errand, for nothing pleases him more,
In his answer,
(1.) He tenderly assists his faith; for, doubtless, he did not mean it
for a reproof, when he said, Why callest thou me good? But he
would seem to find that faith in what he said, when he called him
good Master, which the gentleman perhaps was not conscious to
himself of; he intended no more than to own and honour him as a good
man, but Christ would lead him to own and honour him as a good God; for
there is none good but one, that is God. Note, As Christ is
graciously ready to make the best that he can of what is said or done
amiss; so he is ready to make the most that can be of what is well said
and well done. His constructions are often better than our intentions;
as in that, “I was hungry, and you gave me meat, though you
little thought it was to me.” Christ will have this young man either
know him to be God, or not call him good; to teach us to
transfer to God all the praise that is at any time given to us. Do any
call us good? Let us tell them all goodness is from God, and
therefore not to us, but to him give glory. All crowns must lie before
his throne. Note, God only is good, and there is none essentially,
originally, and unchangeably, good, but God only. His goodness is of
and from himself, and all the goodness in the creature is from him; he
is the Fountain of goodness, and whatever the streams are, all the
springs are in him,
Jam. i. 17.
He is the great Pattern and Sample of goodness; by him all goodness is
to be measured; that is good which is like him, and agreeable to his
mind. We in our language call him God, because he is good. In
this, as in other things, our Lord Jesus was the Brightness of his
glory (and his goodness is his glory), and the express image of
his person, and therefore fitly called good Master.
(2.) He plainly directs his practice, in answer to his question. He
started that thought of his being good, and therefore God, but did not
stay upon it, lest he should seem to divert from, and so to drop, the
main question, as many do in needless disputes and strifes of words.
Now Christ’s answer is, in short, this, If thou wilt enter into
life, keep the commandments.
[1.] The end proposed is, entering into life. The young man, in his
question, spoke of eternal life. Christ, in his answer, speaks of
life; to teach us, that eternal life is the only true life. The
words concerning that are the words of this life,
Acts v. 20.
The present life scarcely deserves the name of life, for in the
midst of life we are in death. Or into life, that spiritual
life which is the beginning and earnest of eternal life. He desired to
know how he might have eternal life; Christ tells him how he
might enter into it; we have it by the merit of Christ, a
mystery which was not as yet fully revealed, and therefore Christ
waives that; but the way of entering into it, is, by obedience,
and Christ directs us in that. By the former we make our title,
by this, as by our evidence, we prove it; it is by adding to
faith virtue, that an entrance (the word here used) is
ministered to us into the everlasting kingdom,
2 Pet. i. 5, 11.
Christ, who is our Life, is the Way to the Father, and to the vision
and fruition of him; he is the only Way, but duty, and the obedience of
faith, are the way to Christ. There is an entrance into life hereafter,
at death, at the great day, a complete entrance, and those only shall
then enter into life, that do their duty; it is the diligent faithful
servant that shall then enter into the joy of his Lord, and that
joy will be his eternal life. There is an entrance into life now; we
who have believed, do enter into rest,
Heb. iv. 3.
We have peace, and comfort, and joy, in the believing prospect of the
glory to be revealed, and to this also sincere obedience is
indispensably necessary.
[2.] The way prescribed is, keeping the commandments. Note, Keeping the
commandments of God, according as they are revealed and made known to
us, is the only way to life and salvation; and sincerity herein is
accepted through Christ as our gospel perfection, provision being made
of pardon, upon repentance, wherein we come short. Through Christ we
are delivered from the condemning power of the law, but the commanding
power of it is lodged in the hand of the Mediator, and under that, in
that hand, we still are under the law to Christ
under it as a rule, though not as a covenant. Keeping the
commandments includes faith in Jesus Christ, for that is the
great commandment
and it was one of the laws of Moses, that, when the great Prophet
should be raised up, they should hear him. Observe, In order to our
happiness here and for ever, it is not enough for us to know the
commandments of God, but we must keep them, keep in them as our
way, keep to them as our rule, keep them as our treasure, and with
care, as the apple of our eye.
[3.] At his further instance and request, he mentions some particular
commandments which he must keep
(v. 18, 19);
The young man saith unto him, Which? Note, Those that would do
the commandments of God, must seek them diligently, and enquire after
them, what they are. Ezra set himself to seek the law, and to do
it,
Ezra vii. 10.
“There were many commandments in the law of Moses; good Master, let me
know which those are, the keeping o which is necessary to
salvation.”
In answer to this, Christ specifies several, especially the
commandments of the second table. First, That which concerns our
own and our neighbour’s life; Thou shalt do no murder. Secondly,
Our own and our neighbour’s chastity, which should be as dear to us as
life itself; Thou shalt not commit adultery. Thirdly, Our own
and our neighbour’s wealth and outward estate, as hedged about by the
law of property; Thou shalt not steal. Fourthly, That which
concerns truth, and our own and our neighbour’s good name; Thou
shalt not bear false witness, neither for thyself, nor
against thy neighbour; for so it is here left at large.
Fifthly, That which concerns the duties of particular relations;
Honour thy father and mother. Sixthly, That comprehensive law of
love, which is the spring and summary of all these duties, whence they
all flow, on which they are all founded, and in which they are all
fulfilled; Thou shalt love thy neighbour as thyself
that royal law,
Some think this comes in here, not as the sum of the second table, but
as the particular import of the tenth commandment; Thou shalt not
covet, which Mark is, Defraud not; intimating that it is not
lawful for me to design advantage or gain to myself by the diminution
or loss of another; for that is to covet, and to love myself better
than my neighbour, whom I ought to love a myself, and to treat as I
would myself be treated.
Our Saviour here specifies second-table duties only; not as if the
first were of less account, but,
1. Because they that now sat in Moses’s seat, either wholly neglected,
or greatly corrupted, these precepts in their preaching. While they
pressed the tithing of mint, anise, and cummin,–judgment, and
mercy, and faith, the summary of second-table duties, were
overlooked,
Their preaching ran out all in rituals and nothing in morals; and
therefore Christ pressed that most, which they least insisted on. As
one truth, so one duty, must not jostle out another, but each must know
its place, and be kept in it; but equity requires that that be helped
up, which is most in danger of being thrust out. That is the present
truth which we are called to bear our testimony to, not only which is
opposed, but which is neglected.
2. Because he would teach him, and us all, that moral honesty is a
necessary branch of true Christianity, and to be minded accordingly.
Though a mere moral man comes short of being a complete Christian, yet
an immoral man is certainly no true Christian; for the grace of God
teaches us to live soberly and righteously, as well as godly. Nay,
though first-table duties have in them more of the essence of religion,
yet second-table duties have in them more of the evidence of it. Our
light burns in love to God, but it shines in love to our
neighbour.
II. See here how he came short, though he bid thus fair, and wherein he
failed; he failed by two things.
1. By pride, and a vain conceit of his own merit and strength; this is
the ruin of thousands, who keep themselves miserable by fancying
themselves happy. When Christ told him what commandments he must keep,
he answered very scornfully, All these things have I kept from my
youth up,
v. 20.
Now,
(1.) According as he understood the law, as prohibiting only the
outward acts of sin, I am apt to think that he said true, and Christ
knew it, for he did not contradict him; nay, it is said in Mark, He
loved him; so far was very good and pleasing to Christ. St. Paul
reckons it a privilege, not contemptible in itself, though it was dross
in comparison with Christ, that he was, as touching righteousness
that is in the law, blameless,
Phil. iii. 6.
His observance of these commands was universal; All these have I
kept: it was early and constant; from my youth up. Note, A
man may be free from gross sin, and yet come short of grace and glory.
His hands may be clean from external pollutions, and yet he may perish
eternally in his heart-wickedness. What shall we think then of those
who do not attain to this; whose fraud and injustice, drunkenness and
uncleanness, witness against them, that all these they have broken from
their youth up, though they have named the name of Christ? Well, it is
sad to come short of those that come short of heaven.
It was commendable also, that he desired to know further what his duty
was; What lack I yet? He was convinced that he wanted something
to fill up his works before God, and was therefore desirous to know it,
because, if he was not mistaken in himself, he was willing to do it.
Having not yet attained, he thus seemed to press forward. And he
applied himself to Christ, whose doctrine was supposed to improve and
perfect the Mosaic institution. He desired to know what were the
peculiar precepts of his religion, that he might have all that was in
them to polish and accomplish him. Who could bid fairer?
But,
(2.) Even in this that he said, he discovered his ignorance and folly.
[1.] Taking the law in its spiritual sense, as Christ expounded it, no
doubt, in many things he had offended against all these commands. Had
he been acquainted with the extent and spiritual meaning of the law,
instead of saying, All these have I kept; what lack I yet? he
would have said, with shame and sorrow, “All these have I broken, what
shall I do to get my sins pardoned?”
[2.] Take it how you will, what he said savoured of pride and
vain-glory, and had in it too much of that boasting which is excluded
by the law of faith
(Rom. iii. 27),
and which excludes from justification,
He valued himself too much, as the Pharisees did, upon the
plausibleness of his profession before men, and was proud of that,
which spoiled the acceptableness of it. That word, What lack I
yet? perhaps was not so much a desire of further instruction as a
demand of the praise of his present fancied perfection, and a challenge
to Christ himself to show him any one instance wherein he was
deficient.
2. He came short by an inordinate love of the world, and his enjoyments
in it. This was the fatal rock on which he split. Observe,
(1.) How he was tried in this matter
(v. 21);
Jesus said unto him, If thou wilt be perfect, go and sell that thou
hast. Christ waived the matter of his boasted obedience to the law,
and let that drop, because this would be a more effectual way of
discovering him than a dispute of the extent of the law. “Come,” saith
Christ, “if thou wilt be perfect, if thou wilt approve thyself sincere
in thine obedience” (for sincerity is our gospel perfection), “if thou
wilt come up to that which Christ has added to the law of Moses, if
thou wilt be perfect, if thou wilt enter into life, and so be
perfectly happy;” for that which Christ here prescribes, is not a thing
of supererogation, or a perfection we may be saved without; but, in the
main scope and intendment of it, it is our necessary and indispensable
duty. What Christ said to him, he thus far said to us all, that, if we
would approve ourselves Christians indeed, and would be found at last
the heirs of eternal life, we must do these two things:
[1.] We must practically prefer the heavenly treasures before all the
wealth and riches in this world. That glory must have the pre-eminence
in our judgment and esteem before this glory. No thanks to us to prefer
heaven before hell, the worst man in the world would be glad of that
Jerusalem for a refuge when he can stay no longer here, and to have it
in reserve; but to make it our choice, and to prefer it before this
earth–that is to be a Christian indeed. Now, as an evidence of this,
First, We must dispose of what we have in this world, for the
honour of God, and in his service: “Sell that thou hast, and give to
the poor. If the occasions of charity be very pressing, sell thy
possessions that thou mayest have to give to them that need; as the
first Christians did, with an eye to this precept,
Sell what thou canst spare for pious uses, all thy superfluities; if
thou canst not otherwise do good with it, sell it. Sit loose to it, be
willing to part with it for the honour of God, and the relief of the
poor.” A gracious contempt of the world, and compassion of the poor and
afflicted ones in it, are in all a necessary condition of salvation;
and in those that have wherewithal, giving of alms is as necessary an
evidence of that contempt of the world, and compassion to our brethren;
by this the trial will be at the great day,
Though many that call themselves Christians, do not act as if they
believed it; it is certain, that, when we embrace Christ, we must let
go the world, for we cannot serve God and mammon. Christ knew that
covetousness was the sin that did most easily beset this young man,
that, though what he had he had got honestly, yet he could not
cheerfully part with it, and by this he discovered his insincerity.
This command was like the call to Abraham, Get thee out of thy
country, to a land that I will show thee. As God tries believers by
their strongest graces, so hypocrites by their strongest corruptions.
Secondly, We must depend upon what we hope for in the other
world as an abundant recompence for all we have left, or lost, or laid
out, for God in this world; Thou shalt have treasure in heaven.
We must, in the way of chargeable duty, trust God for a happiness out
of sight, which will make us rich amends for all our expenses in God’s
service. The precept sounded hard and harsh; “Sell that thou hast, and
give it away;” and the objection against it would soon arise, that
“Charity begins at home;” therefore Christ immediately annexes this
assurance of a treasure in heaven. Note, Christ’s promises make his
precepts easy, and his yoke not only tolerable, but pleasant, and
sweet, and very comfortable; yet this promise was as much a trial of
this young man’s faith as the precept was of his charity, and contempt
of the world.
[2.] We must devote ourselves entirely to the conduct and government of
our Lord Jesus; Come, and follow me. It seems here to be meant
of a close and constant attendance upon his person, such as the selling
of what he had in the world was as necessary to as it was to the other
disciples to quit their callings; but of us it is required that we
follow Christ, that we duly attend upon his ordinances, strictly
conform to his pattern, and cheerfully submit to his disposals, and by
upright and universal obedience observe his statutes, and keep his
laws, and all this from a principle of love to him, and dependence on
him, and with a holy contempt of every thing else in comparison of him,
and much more in competition with him. This is to follow Christ
fully. To sell all, and give to the poor, will not serve, unless we
come, and follow Christ. If I give all my goods to feed the poor, and
have not love, it profits me nothing. Well, on these terms, and on no
lower, is salvation to be had; and they are very easy and reasonable
terms, and will appear so to those who are brought to be glad of it
upon any terms.
(2.) See how he was discovered. This touched him in a tender part
(v. 22);
When he heard that saying, he went away sorrowful, for he had great
possessions.
[1.] He was a rich man, and loved his riches, and therefore went away.
He did not like eternal life upon these terms. Note, First,
Those who have much in the world are in the greatest temptation to love
it, and to set their hearts upon it. Such is the bewitching nature of
worldly wealth, that those who want it least desire most; when riches
increase, then is the danger of setting the heart upon them,
If he had had but two mites in all the world, and had been commanded to
give them to the poor, or but one handful of meal in the barrel, and a
little oil in the cruse, and had been bidden to make a cake of that for
a poor prophet, the trial, one would think, had been much greater, yet
those trials have been overcome
(Luke xxi. 4, and 1 Kings xvii. 14);
which shows that the love of the world draws stronger than the most
pressing necessities. Secondly, The reigning love of this world
keeps many from Christ, who seem to have some good desires toward him.
A great estate, as to those who are got above it, is a great
furtherance, so to those who are entangled in the love of it, it is a
great hindrance, in the way to heaven.
Yet something of honesty there was in it, that, when he did not like
the terms, he went away, and would not pretend to that, which he could
not find in his heart to come up to the strictness of; better so than
do as Demas did, who, having known the way of righteousness,
afterward turned aside, out of love to this present world, to the
greater scandal of his profession; since he could not be a complete
Christian, he would not be a hypocrite.
[2.] Yet he was a thinking man, and well-inclined, and therefore
went away sorrowful. He had a leaning toward Christ, and was
loth to part with him. Note, Many a one is ruined by the sin he commits
with reluctance; leaves Christ sorrowfully, and yet is never truly
sorry for leaving him, for, if he were, he would return to him. Thus
this man’s wealth was vexation of spirit to him, then when it
was his temptation. What then would the sorrow be afterward, when his
possessions would be gone, and all hopes of eternal life gone too?
| The Recompense of Christ’s Followers. |
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23 Then said Jesus unto his disciples, Verily I say unto you,
That a rich man shall hardly enter into the kingdom of heaven.
24 And again I say unto you, It is easier for a camel to go
through the eye of a needle, than for a rich man to enter into
the kingdom of God.
25 When his disciples heard it, they were exceedingly amazed,
saying, Who then can be saved?
26 But Jesus beheld them, and said unto them, With men this
is impossible; but with God all things are possible.
27 Then answered Peter and said unto him, Behold, we have
forsaken all, and followed thee; what shall we have therefore?
28 And Jesus said unto them, Verily I say unto you, That ye
which have followed me, in the regeneration when the Son of man
shall sit in the throne of his glory, ye also shall sit upon
twelve thrones, judging the twelve tribes of Israel.
29 And every one that hath forsaken houses, or brethren, or
sisters, or father, or mother, or wife, or children, or lands,
for my name’s sake, shall receive a hundredfold, and shall
inherit everlasting life.
30 But many that are first shall be last; and the last shall
be first.
We have here Christ’s discourse with his disciples upon occasion of the
rich man’s breaking with Christ.
I. Christ took occasion from thence to show the difficulty of the
salvation of the rich people,
1. That it is a very hard thing for a rich man to get to heaven, such a
rich man as this here. Note, From the harms and falls of others it is
good for us to infer that which will be of caution to us.
Now,
(1.) This is vehemently asserted by our Saviour,
He said this to his disciples, who were poor, and had but little in the
world, to reconcile them to their condition with this, that the less
they had of worldly wealth, the less hindrance they had in the way to
heaven. Note, It should be a satisfaction to them who are in a low
condition, that they are not exposed to the temptations of a high and
prosperous condition: If they live more hardy in this world than the
rich, yet, if withal they get more easily to a better world, they have
no reason to complain. This saying is ratified,
Verily I say unto you. He that has reason to know what the way
to heaven is, for he has laid it open, he tells us that this is one of
the greatest difficulties in that way. It is repeated,
Again I say unto you. Thus he speaks once, yea, twice that which
man is loth to perceive and more loth to believe.
[1.] He saith that it is a hard thing for a rich man to be a good
Christian, and to be saved; to enter into the kingdom of heaven, either
here or hereafter. The way to heaven is to all a narrow way, and the
gate that leads into it, a strait gate; but it is particularly so to
rich people. More duties are expected from them than from others, which
they can hardly do; and more sins do easily beset them, which they can
hardly avoid. Rich people have great temptations to resist, and such as
are very insinuating; it is hard not to be charmed with a smiling
world; very hard, when we are filled with these hid treasures, not to
take up with them for a portion. Rich people have a great account to
make up for their estates, their interest, their time, and their
opportunities of doing and getting good, above others. It must be a
great measure of divine grace that will enable a man to break through
these difficulties.
[2.] He saith that the conversion and salvation of a rich man is so
extremely difficult, that it is easier for a camel to go through the
eye of a needle,
v. 24.
This is a proverbial expression, denoting a difficulty altogether
unconquerable by the art and power of man; nothing less than the
almighty grace of God will enable a rich man to get over this
difficulty. The difficulty of the salvation of apostates
(Heb. vi. 4),
and of old sinners
is thus represented as an impossibility. The salvation of any is so
very difficult (even the righteous scarcely are saved), that,
where there is a peculiar difficulty, it is fitly set forth thus. It is
very rare for a man to be rich, and not to set his heart upon his
riches; and it is utterly impossible for a man that sets his heart upon
his riches, to get to heaven; for if any man love the world, the
love of the Father is not in him,
1 John ii. 15; James iv. 4.
First, The way to heaven is very fitly compared to a needle’s
eye, which is hard to hit and hard to get through. Secondly,
A rich man is fitly compared to a camel, a beast of burthen, for
he has riches, as a camel has his load, he carries it, but it is
another’s, he has it from others, spends it for others, and must
shortly leave it to others; it is a burthen, for men load themselves
with thick clay,
Hab. ii. 6.
A camel is a large creature, but unwieldy.
(2.) This truth is very much wondered at, and scarcely credited by the
disciples
(v. 25);
They were exceedingly amazed, saying, Who then can be saved?
Many surprising truths Christ told them, which they ere astonished at,
and knew not what to make of; this was one, but their weakness was the
cause of their wonder. It was not in contradiction to Christ, but for
awakening to themselves, that they said, Who then can be saved?
Note, Considering the many difficulties that are in the way of
salvation, it is really strange that any are saved. When we think how
good God is, it may seem a wonder that so few are his; but when
we think how bad man is, it is more a wonder that so many are,
and Christ will be eternally admired in them. Who then can be
saved? Since so many are rich, and have great possessions, and so
many more would be rich, and are well affected to great possessions;
who can be saved? If riches are a hindrance to rich people, are not
price and luxury incident to those that are not rich, and as dangerous
to them? and who then can get to heaven? This is a good reason why rich
people should strive against the stream.
2. That, though it be hard, yet it is not impossible, for the rich to
be saved
(v. 26);
Jesus beheld them, turned and looked wistfully upon his
disciples, to shame them out of their fond conceit of the advantages
rich people had in spiritual things. He beheld them as men that had got
over this difficulty, and were in a fair way for heaven, and the more
so because poor in this world; and he said unto them, with men this
is impossible, but with God all things are possible. This is a
great truth in general, that God is able to do that which quite exceeds
all created power; that nothing is too hard for God,
When men are at a loss, God is not, for his power is infinite and
irresistible; but this truth is here applied,
(1.) To the salvation of any. Who can be saved? say the
disciples. None, saith Christ, by any created power. With men this
is impossible: the wisdom of man would soon be nonplussed in
contriving, and the power of man baffled in effecting, the salvation of
a soul. No creature can work the change that is necessary to the
salvation of a soul, either in itself or in any one else. With men it
is impossible that so strong a stream should be turned, so hard a heart
softened, so stubborn a will bowed. It is a creation, it is a
resurrection, and with men this is impossible; it can never be done by
philosophy, medicine, or politics; but with God all things are
possible. Note, The beginning, progress, and perfection, of the
work of salvation, depend entirely upon the almighty power of God, to
which all things are possible. Faith is wrought by that power
(Eph. i. 19),
and is kept by it,
Job’s experience of God’s convincing, humbling grace, made him
acknowledge more than any thing else, I know that thou canst do
every thing,
Job xlii. 2.
(2.) To the salvation of rich people especially; it is impossible with
men that such should be saved, but with God even this is possible; not
that rich people should be saved in their worldliness, but that
they should be saved from it. Note, The sanctification and
salvation of such as are surrounded with the temptations of this world
are not to be despaired of; it is possible; it may be brought about by
the all-sufficiency of the divine grace; and when such are brought to
heaven, they will be there everlasting monuments of the power of God. I
am willing to think that in this word of Christ there is an intimation
o mercy Christ had yet in store for this young gentleman, who was now
gone away sorrowful; it was not impossible to God yet to recover him,
and bring him to a better mind.
II. Peter took occasion from hence to enquire what they should
get by it, who had come up to these terms, upon which this young man
broke with Christ, and had left all to follow him,
&c. We have here the disciples’ expectations from Christ, and his
promises to them.
1. We have their expectations from Christ; Peter, in the name of the
rest, signifies that they depended upon him for something considerable
in lieu of what they had left for him; Behold, we have forsaken all,
and have followed thee; what shall we have therefore? Christ had
promised the young man, that, if he would sell all, and come and follow
him, he should have treasure in heaven; now Peter desires to
know,
(1.) Whether they had sufficiently come up to those terms: they had not
sold all (for they had many of them wives and families to provide for),
but they had forsaken all; they had not given it to the poor,
but they had renounced it as far as it
might be any way a hindrance to them in serving Christ. Note, When we
hear what are the characters of those that shall be saved, it concerns
us to enquire whether we, through grace, answer those characters. Now
Peter hopes that, as to the main scope and intendment of the condition,
they had come up to it, for God had wrought in them a holy contempt of
the world and the things that are seen, in comparison with Christ and
the things that are not seen; and how this must be evidenced, no
certain rule can be given, but according as we are called.
Lord, saith Peter, we have forsaken all. Alas! it was but a poor
all that they had forsaken; one of them had indeed quitted a
place in the custom-house, but Peter and the most of them had only left
a few boats and nets, and the appurtenances of a poor fishing-trade;
and yet observe how Peter there speaks of it, as it had been some
mighty thing; Behold, we have forsaken all. Note, We are too apt
to make the most of our services and sufferings, our expenses and
losses, for Christ, and to think we have made him much our debtor.
However, Christ does not upbraid them with this; though it was but
little that they had forsaken, yet it was their all, like the
widow’s two mites, and was as dear to them as if it had been more, and
therefore Christ took it kindly that they left it to follow him; for he
accepts according to what a man hath.
(2.) Whether therefore they might expect that treasure which the
young man shall have if he will sell all. “Lord,” saith Peter, “shall
we have it, who have left all?” All people are for what they can
get; and Christ’s followers are allowed to consult their own true
interest, and to ask, What shall we have? Christ looked at
the joy set before him, and Moses at the recompence of
reward. For this end it is set before us, that by a patient
continuance in well-doing we may seek for it. Christ encourages us
to ask what we shall gain by leaving all to follow him; that we may see
he doth not call us to our prejudice, but unspeakably to our advantage.
As it is the language of an obediential faith to ask, “What shall we
do?” with an eye to the precepts; so it is of a hoping, trusting
faith, to ask, “What shall we have?” with an eye to the
promises. But observe, The disciples had long since left all to engage
themselves in the service of Christ, and yet never till now asked,
What shall we have? Though there was no visible prospect of
advantage by it, they were so well assured of his goodness, that they
knew they should not lose by him at last, and therefore referred
themselves to him, in what way he would make up their losses to them;
minded their work, and asked not what should be their wages. Note, It
honours Christ, to trust him and serve him, and not to bargain with
him. Now that this young man was gone from Christ to his possessions,
it was time for them to think which they should take to, what they
should trust to. When we see what others keep by their hypocrisy and
apostasy, it is proper for us to consider what we hope, through grace,
to gain, not for, but by, our sincerity and constancy,
and then we shall see more reason to pity them than to envy them.
2. We have here Christ’s promises to them, and to all others that tread
in the steps of their faith and obedience. What there was either of
vain-glory or of vain hopes in that which Peter said, Christ overlooks,
and is not extreme to mark it, but takes this occasion to give the bond
of a promise,
(1.) To his immediate followers,
They had signalized their respect to him, as the first that followed
him, and to them he promises not only treasure, but
honour, in heaven; and here they have a grant or patent for it
from him who is the fountain of honour in that kingdom; Ye which
have followed me in the regeneration shall sit upon twelve thrones.
Observe,
[1.] The preamble to the patent, or the consideration of
the grant, which, as usual, is a recital of their services; “You have
followed me in the regeneration, and therefore this will I do for you.”
The time of Christ’s appearing in this world was a time of
regeneration, of reformation
(Heb. ix. 10),
when old things began to pass away, and all things to look new. The
disciples had followed Christ when the church was yet in the embryo
state, when the gospel temple was but in the framing, when they had
more of the work and service of the apostles than of the dignity and
power that belonged to their office. Now they followed Christ with
constant fatigue, when few did; and therefore on them he will put
particular marks of honour. Note, Christ hath special favour for those
who begin early with him, who trust him further than they can see him,
as they did who followed him in the regeneration. Observe, Peter
spoke of their forsaking all, to follow him, Christ only speaks
of their following him, which was the main matter.
[2.] The date of their honour, which fixes the time when it
should commence; not immediately from the day of the date of these
presents, no, they must continue a while in obscurity, as they
were. But when the Son of man shall sit in the throne of his
glory; and to this some refer that, in the regeneration;
“You who now have followed me, shall, in the regeneration, be thus
dignified.” Christ’s second coming will be a regeneration, when there
shall be new heavens, and a new earth, and the restitution of all
things. All that partake of the regeneration in grace
shall partake of the regeneration in glory; for as grace is the first
resurrection
(Rev. xx. 6),
so glory is the second regeneration.
Now their honour being adjourned till the Son of man’s sitting in the
throne of his glory, intimates, First, That they must stay for
their advancement till then. Note, As long as our Master’s glory is
delayed, it is fit that ours should be so too, and that we should wait
for it with an earnest expectation, as of a hope not seen.
Rom. viii. 19.
We must live, and work, and suffer, in faith, and hope, and patience,
which therefore must be tried by these delays. Secondly, That
they must share with Christ in his advancement; their honour must be a
communion with him in his honour. They, having suffered with a
suffering Jesus, must reign with a reigning Jesus, for both here and
hereafter Christ will be all in all; we must be where he
is
(John xii. 26),
must appear with him
(Col. iii. 4);
and this will be an abundant recompence not only for our loss, but for
the delay; and when our Lord comes, we shall receive not only our
own, but our own with usury. The longest voyages make the
richest returns.
[3.] The honour itself hereby granted; Ye also shall sit upon twelve
thrones, judging the twelve tribes of Israel. It is hard to
determine the particular sense of this promise, and whether it was not
to have many accomplishments, which I see no harm in admitting.
First, When Christ is ascended to the right hand of the Father,
and sits on the throne of his glory, then the apostles shall receive
power by the Holy Ghost
(Acts i. 8);
shall be so much advanced above themselves as they are now, that they
shall think themselves upon thrones, in promoting the gospel; they
shall deliver it with authority, as a judge from the bench; they shall
then have their commission enlarged, and shall publish the laws of
Christ, by which the church, God’s spiritual Israel
(Gal. vi. 16),
shall be governed, and Israel according to the flesh, that
continues in infidelity, with all others that do likewise, shall be
condemned. The honour and power given them, may be explained by
See, I have set thee over the nations; and
Wilt thou judge them? and
The saints shall take the kingdom; and
where the doctrine of Christ is called a crown of twelve stars.
Secondly, When Christ appears for the destruction of Jerusalem
(ch. xxiv. 31),
then shall he send the apostles to judge the Jewish nation, because in
that destruction their predictions, according to the word of Christ,
would be accomplished. Thirdly, Some think it has reference to
the conversion of the Jews, which is yet to come, at the latter end of
the world, after the fall of antichrist; so Dr. Whitby; and that “it
respects the apostles’ government or the twelve tribes of
Israel, not by a resurrection of their persons, but by a
reviviscence of that Spirit which resided in them, and of that purity
and knowledge which they delivered to the world, and, chiefly, by
admission of their gospel to be the standard of their faith and the
direction of their lives.” Fourthly, It is certainly to have its
full accomplishment at the second coming of Jesus Christ, when the
saints in general shall judge the world, and the twelve
apostles especially, as assessors with Christ, in the judgment of
the great day, when all the world shall receive their final doom,
and they shall ratify and applaud the sentence. But the tribe of
Israel are named, partly because the number of the apostles was
designedly the same with the number of the tribes; partly because the
apostles were Jews, befriended them most, but were most spitefully
persecuted by them; and it intimates that the saints will judge their
acquaintance and kindred according to the flesh, and will, in the great
day, judge those they had a kindness for; will judge their persecutors,
who in this world judged them.
But the general intendment of this promise is, to show the glory and
dignity reserved for the saints in heaven, which will be an abundant
recompence for the disgrace they suffered here in Christ’s cause. There
are higher degrees of glory for those that have done and suffered most.
The apostles in this world were hurried and tossed, there they shall
sit down at rest and ease; here bonds, and afflictions, and deaths,
did abide them, but there they shall sit on thrones of
glory; here they were dragged to the bar, there they shall be
advanced to the bench; here the twelve tribes of Israel trampled upon
them, there they shall tremble before them. And will not this be
recompence enough to make up all their losses and expenses for Christ?
[4.] The ratification of this grant; it is firm, it is inviolably
immutably sure; for Christ hath said, “Verily I say unto you, I the
Amen, the faithful Witness, who am empowered to make this grant, I
have said it, and it cannot be disannulled.”
(2.) Here is a promise to all others that should in like manner leave
all to follow Christ. It was not peculiar to the apostles, to be thus
preferred, but this honour have all his saints. Christ will take
care they shall none of them lose by him
(v. 29);
Every one that has forsaken any thing for Christ, shall
receive.
[1.] Losses for Christ are here supposed. Christ had told them that his
disciples must deny themselves in all that is done to them in this
world; now here he specifies particulars; for it is good to count upon
the worst. If they have not forsaken all, as the apostles did, yet they
have forsaken a great deal, houses suppose, and have turned themselves
out, to wander in deserts; or dear relations, that would not go with
them, to follow Christ; these are particularly mentioned, as hardest
for a tender gracious spirit to part with; brethren, or sisters, or
father, or mother, or wife, or children; and lands are added
in the close; the profits of which were the support of the family.
Now, First, the loss of these things is supposed to be for
Christ’s name’s sake; else he doth not oblige himself to make it
up. Many forsake brethren, and wife, and children, in humour and
passion, as the bird that wanders from her nest; that is a
sinful desertion. But if we forsake them for Christ’s sake,
because we cannot keep them and keep a good conscience, we must either
quit them, or quit our interest in Christ; if we do not quit our
concern for them, or our duty to them, but our comfort in them, and
will do it rather than deny Christ, and this with an eye to him, and to
his will and glory, this is that which shall be thus recompensed. It is
not the suffering, but the cause, that makes both the martyr and the
confessor.
Secondly, It is supposed to be a great loss; and yet Christ
undertakes to make up, for he is able to do it, be it ever so great.
See the barbarity of the persecutors, that they stripped innocent
people of all they had, for no other crime than their adherence to
Christ! See the patience of the persecuted; and the strength of their
love to Christ, which was such as all these waters could not
quench!
[2.] A recompence of these losses is here secured. Thousands have dealt
with Christ, and have trusted him far; but never any one lost by him,
never any one but was an unspeakable gainer by him, when the account
came to be balanced. Christ here gives his word for it, that he will
not only indemnify his suffering servants, and save them harmless, but
will abundantly reward them. Let them make a schedule of their losses
for Christ, and they shall be sure to receive,
First, A hundred-fold in this life; sometimes in kind, in
the things themselves which they have parted with. God will raise up
for his suffering servants more friends, that will be so to them for
Christ’s sake, than they have left that were so for their own sakes.
The apostles, wherever they came, met with those that were kind to
them, and entertained them, and opened their hearts and doors to them.
However, they shall receive a hundred-fold, in kindness,
in those things that are abundantly better and more valuable. Their
graces shall increase, their comforts abound, they shall have tokens of
God’s love, more free communion with him, more full communications from
him, clearer foresights, and sweeter foretastes, of the glory to be
revealed; and then they may truly say, they have received a hundred
times more comfort in God and Christ than they could have had in
wife, or children.
Secondly, Eternal life at last. The former is reward enough, if
there were no more; cent. per cent. is great profit; what then is a
hundred to one? But this comes in over and above, as it were, into the
bargain. The life here promised includes in it all the comforts
of life in the highest degree, and all eternal. Now if we could
but mix faith with the promise, and trust Christ for the performance of
it, surely we should think nothing too much to do, nothing too hard to
suffer, nothing too dear to part with, for him.
Our Saviour, in the last verse, obviates a mistake of some, as if
pre-eminence in glory went by precedence in time, rather than the
measure and degree of grace. No; Many that are first, shall be last,
and the last, first,
v. 30.
God will cross his hands; will reveal that to babes, which he
hid from the wise and prudent; will reject unbelieving Jews and
receive believing Gentiles. The heavenly inheritance is not given as
earthly inheritances commonly are, by seniority of age, and priority of
birth, but according to God’s pleasure. This is the text of another
sermon, which we shall meet with in the next chapter.
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