Matthew 19

Chap. XIX. Ver. 1—15. On matrimony and divorces.— From the simple fact of one pair only being at first created several important inferences are drawn. 1. From mankind being created male and female, it is evident that matrimony is the natural state of man; for had man been intended for a state of celibacy, (or a single life,) women were made in vain. 2. From one only of each sex being formed, it is equally clear that polygamy was not man’s natural state. 3. As to divorces, though insisted in some cases, as a remedy for improper mar- — they ought only to be allowed in cases of infidelity. On the latter subject, however, the scribes and Pharisees had introduced many abuses, which called loudly for a reform; for they maintained that a man might put away his wife for every trifling cause, when the real cause was, generally, the desire to have another: thus he committed adultery himself; his wife also, by being liberated, was tempted to live in adultery with another man, and that man, by living with her, became also an adulterer.

Thus was the crime shamefully propagated, by means of these divorces, to a great extent. But the Pharisees pleaded the authority of their lawgiver: “Moses did command;” referring, doubtless, to (Deuteronomy 24:1). “When a man hath taken a wife, and hath found some uncleanness in her,” meaning moral pollution, (see our Note,) “Let him write her a bill of divorcement,” &c. To this our Lord answers, that this was merely a permission, “Moses suffered you;” and that only because of the hardness of your hearts, and to prevent some worse evil. Upon this some of our Lord’s disciples remark, that such being the case, it were better not to marry: this our Lord ad- “mits only in some few instances, since no inconveniences were to be compared with the guilt of a life of fornication, which was frequently the consequence (in the male sex at least) of a single life, for which but few are by nature fitted: an argument of great force against the compulsive celibacy of the clergy, (as enjoined in the church of Rome,) and against monastic institutions, which have often proved nests of vice; and will do so, whenever persons who have not by nature the gift of continence, are enticed or forced into them, of which many unhappy instances have occurred, and do frequently occur.

After this discussion, and perhaps before it was well closed, several of the poor inhabitants of the neighbourhood brought to Jesus Christ their little children, that he might lay his hands upon them and bless them, as Jacob did his sons and grandsons, ((Genesis 48)xlix.,) and as was often practised by patri- archs and prophets. And it is probable they were the rather induced to this, from hearing of the charge he gave respecting little children but a short time before. ((Matthew 18:2).) His apostles, however, being probably otherwise engaged themselves, and possibly suspecting (as the case proved) that they should have another lesson on humility, put back the children, and rebuked the parents for attempting to disturb their Master.

Jesus observing this, rebuked his disciples, repeated his maxim on the necessity of their becoming like these little children, upon whom he kindly put his hands, blessing and praying for them. This is a circumstance very encouraging to those who bestow their labours in the instruction of children, as it affords good reason to believe that they will not go unrewarded. Ver. 16—30. The young ruler repulsed, and the danger of riches.—Luke says this young man was a ruler; Matthew, that he was rich; and Mark, that he came running and kneeling; which circumstances combined show, that though a young man of rank and property, he was neither haughty nor morose, but affable and courteous; he had also received a religious education, and kept the commandments from his youth up.

We need not wonder, therefore, when we read that Jesus “loved him” for his amiable character and disposition. The language also in which he addressed our Saviour, was highly respectful, and showed a confidence in him as an able teacher; for it was the same in which the Jewish doctors liked to be addressed: ‘‘Good Master! what good thing shall I do, that I may have (or inherit) eternal life? Amiable as he was, and as he appeared, Jesus begins with reproving him. ‘‘Why callest thou me Good! There is none (a sinner) good but one (that is) God,” or but God only. But if thou wilt enter into life on the principle of thine own goodness, ‘keep the commandments,” and he immediately enumerates those of the second table; to which the amiable youth instantly answers, ‘“All these have I kept from my youth up; flattering himself, no doubt, that he should receive the approbation of our Saviour.

But how great must have been his disappointment, when Jesus, with a look both of anxiety and affection, told him, One thing thou lackest! but that one thing is absolutely necessary to the completion of thy character, to make thee perfect, and before thou canst put in any claim to eternal life. Thou art rich: but if thou wilt be my this dreadful announcement. ‘He went away sorrowful, for he was very rich.” Behold! he who but just now came running, and kneeling to the Saviour—behold, he turns his back, and walks grieved and sorrowful away. “How many lovely qualities (says the excellent Dr. Watts) are here spoiled at once, by the love of this world! and a man that was not far from the kingdom of God, divided from Christ, and driven to a fatal distance from heaven, by this dangerous interposing snare!

A wretched chain, though it was a golden one, that withheld his soul from the embraces of his Saviour. He was young; he was modest, and humble; he had a desire to be saved, and he went far in the outward forms of godliness; all these commands (said he) have I kept from my youth, (or childhood:) and he had a mind to follow Christ too; but Jesus was poor, and his followers must take up their cross, and share in his poverty. This was the parting point; this was the bar to his salvation: he was almost a Christian, but his riches prevented him from being altogether so. O fatal wealth, and foolish possessor!” Our Lord’s improvement of this incident is, “that a rich man can hardly enter into the kingdom of heaven:”

that, in fact, it is impossible by any power short of that of God, with whom ‘‘all things are possible.” Peter seeing the unhappy issue of this incident, that the young ruler would not “forsake all” to follow Jesus, ventures to remind his Master, that he and his fellow apostles had done this, and inquires what reward they shall have. Jesus, in reply, assures him, that none shall lose by serving him: but, on the contrary, that great shall be their reward in heaven. That himself and others, who had “followed him in the regeneration,” or the commencement of his kingdom, through all its trials or persecutions, should, in the sequel, partake with him in the triumphs of its consummation. From sufferings and martyrdom, they should be advanced to thrones; and, when separated from all their earthly kindred, should be received to the marriage supper of the Lamb.

But, adds he, beware that ye do not deceive yourselves, for many that are (now) first, that stand high in privilege, if they abuse their situation, may be degraded to the lowest seats, while those who were among the lowest and last of my disciples, shall then be placed on the first and highest seats in glory.

Notes on the verses

Chap. XIX. Ver. 1. He departed.—{This was our Lord’s final departure from Galilee, previous to his crucifixion; but he appears to have taken in a large compass in his journey, and passed through the districts east of Jordan.} Ver. 3. For every cause.—There was a debate between the Rabbins of the schools of Shammai and of Hillel, respecting the meaning of Moses, in (Deuteronomy 24:1), as to the ground of divorce; the former explaining the term ‘‘uncleanness,” morally, in reference to adultery; the latter contending that it included every matter of dislike. Ver. 4. He which made.—Doddridge, “The Creator, from the beginning, made (them) male and female:” meaning, no doubt, our first parents. —And said—That is, God said; but in (Genesis 2:24), the words are attributed to Adam. But this is no contradiction; as God is said to say whatever is spoken by others under inspiration. Ver. 5. Shall cleave.—[“* Shall be cemented to his wife,” as the Hebrew davase implies; a beautiful metaphor, forcibly intimating that nothing but death can separate them.]—Bagster.—They twain (or two) shall be one flesh.—The word twain, or two, however, is not, at present, in the Hebrew text of (Genesis 2:24), though many think it was originally; Dr. Kennicott remarks, that it is in the Samaritan text, and in all the ancient versions; and that it is so quoted by our Lord here, (also (Mark 10:8),) and by St. Paul twice. Cudworth also thought that the word was quite necessary to the sense.

Dr. Clarke adds, ‘‘That this is the genuine reading, I have no doubt.” So Campbell, Boothroyd, &c. Ver. 6. Hath joined together.—[{‘‘Hath yoked together,” as oxen in the plough, where each must pull equally in order to bring it on. Among the ancients, they put a yoke upon the necks of a new married couple, or chains on their arms, to show that they were to be one, closely united, and pulling equally together in all the concerns of life.]—Bagster.—Let no man put asunder.—This implies, 1. That matrimony is a divine institution; and, 2. That it can only be dissolved on the ground stated in the divine law. Ver. 12. There are some eunuchs.—1. Those which are born such, whose duty it is to live single. 2.

Those which are made such, namely, by Eastern despots, as were all the slaves attendant upon their harem, and employed to guard their women. 3. Others who make themselves eunuchs for the kingdom of heaven’s sake; i.e. who devote themselves to a single life, that they may be more at liberty to propagate the gospel, as appears to have been the case with the Apostle Paul. See (1 Corinthians 7)throughout. The case is now, however, somewhat different, and married men are found to be far the most useful missionaries, especially in the business of female education, which, in these early ages, was never thought of. Ver. 14. For of such—That is, persons of such a character. Doddridge. Ver. 15. He laid his hands on them.—Nicephorus, a Greek ecclesiastical historian, tells us

(on traditional evidence,) that Ignatius, Bp. and martyr, was one of these blessed children. Ver. 16. Good Master!—Wolfius says, this is a title which the Rabbins much Ver. 17. There is none good but one, that is God—Or, by the change of a comma, “There is none good, but God only,” as Ma. ii, 7. Our Saxon ancestors termed the Supreme Being God, which also denoted good. God, and good, being correlative terms. Ver. 20. What lack I yet?—Doddridge, ‘‘What do I farther need?’’ Ver. 21. Treasure in heaven.—Compare ch. vi. 19, 20. Ver. 23. Rich man shall hardly.—Said Mr. Cecil to a parishioner, ‘‘I understand you are very dangerously situated!” He then paused. The man replied, that he was not aware of it.

He answered, ‘‘I thought it was so you were not; and therefore I called on you: I hear you are getting rich; take care, for it is the road by which the devil leads thousands to destruction!” Ver. 24. It is easier for a camel, &c.—[So in the Koran, ‘The impious who in his arrogance shall accuse our doctrine of falsity, shall find the gates of heaven shut; nor shall he enter; a camel shall pass through the eye of a needle.” It was a common mode of expression among the Jews to express any thing that was rare or difficult. See Lightfoot.]—Bagster. This was doubtless a proverbial expression, to signify any thing extremely difficult. But Mr. Harmer thinks this alludes to the manners of the plundering Araba, who teach their camels to enter huts with very low entrances, upon their knees.

He explains it to mean, ‘It would be as easy to force a camel through a doorway.’ Ver. 28. In the regeneration.—Spoken of the melioration of all things; the new condition of all things in the reign of the Messiah; when the universe, in all its contents, especially the human race, will be restored to their state of pristine purity and splendour.—Rob. Wahl. “The times of the restitution of all things.” Chap. XX. Ver. 1.—The kingdom, &c.—(This parable was intended to illustrate the equity of God’s dealings in admitting the Gentiles to equal privileges.) Ver. 3—6. These periods are by some supposed to refer to the different revelations made by Moses, David, and the prophets; to the ministry of John, of Christ, and of the apostles; and to the Gentiles, in the close of the Jewish dispensation. Ver.

9. The eleventh hour.—{The civil day of the Jews was divided into twelve hours, which they computed from six in the morning to six in the evening.}