Matthew 19

Matthew 19:1-12

In this chapter we have, 1. Christ changing his quarters, leaving Galilee, and arising into the couple of Judæa; ver. 1., 2. He defends with the Pharisees about divorce, and his defenses with his disciples upon anaphase of it, ver. 3-12. 3. The kind entertainment he gave to some little children which were brought to him, VOL. II.

VOL. II.

ver. 13-15. 4. An account of what passed between Christ and a hopeful young gentleman that opposed himself to him, ver. 16-22. 5. His defenses with his disciples upon their anaphase, concerning the difficulty of the salvation of those that have made in the world, and the certain recompense of those that leave all for Christ, ver. 23-30.

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. 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 no man put aunder. 7. They say unto him, Why did Moses turn 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 whofo marrieth her which is put away, doth commit adultery. 10. His disciples say unto him, If the case of the man be to 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 mothers would: 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.

Having finished his ministry in Galilee, Christ departed to return no more, till after his resurrection, unless for one passing visit, (Luke xvii. 11.) When God’s ministers have done their work in a place, Providence directs their removal; and till they have, none of their enemies in earth or hell can displace them. Christ was now advancing towards Jerusalem, the scene of his sufferings, and in his way took that part of Judea, where John had chiefly exercised his ministry, beyond, or, as it may be rendered, on this fate [Jordan; and, as was usual in every place through which he passed, great multitudes reported to him, and, according to his word compulsion, he healed them of all their diseases, in confirmation of the doctrines which he taught.

His ever inveterate enemies the Pharisees failed not to attend him here also, using all their wives to draw him into a frare, that they might prejudice the people against him. For which end we have here,

1. The infidious question they proposed to him concerning divorces. Whether it was lawful for a man to put away his wife for every cause? a question much debated in their khrodis; and through the abuse of the permission granted in the law of Moses, they had done it on the most frivolous pretences. The Pharisees hoped therefore either to have matter of socialism against him, if he condemned divorces, as an opposer to the law of Moses; or, if he allowed them thus generally, they would have treated him as licentious, the more serious Jews condemning those divorces which were made on trifling provocations.

2. In answer, Christ refers them to the original institution of marriage, as the best solution of the difficulty they proposed. Let them consider that, and they might resolve their own question. It would appear from thence, that such arbitrary divorces were directly repugnant to the nature of the matrimonial bond. In the very creation of the first man and woman, the indissoluble union between them might be collected: Adam had none but Eve, nor could divorce her for another, when no other woman then subsisted. This being of all relations the nearer, God ordained, that even a father or mother must be left for the sake of a wife: not that marriage vacates the obligation lying upon us to help and relieve them; No: but if all admit, that the reciprocal relation between parent and child may not be broken, much less can the nearer connection of man and wife be dissolved. They are one flesh, near to each other as the members of the same body, which no one ever thought of putting with, but cherishes with tenderest care. Those therefore whom God hath thus indissolutely joined, it would be highly criminal and presumptuous in man to separate.

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3. The Pharisians start an objection to this interpretation of scripture, and foster themselves they have Moses on their side, v. 7. Why then did Moses, &c. very ready to seize the shadow of a plea, and by representing Christ as an enemy to the institutions of Moses, to render him suspected, and prejudice the people against him. Thus do wicked men endeavour to pervert the blessed Scriptures, and make them militate against themselves.

4. Christ answers their objection, and in a way that did not a little reflect on their ill tempers and conduct. What they suppose a command, our Lord says was merely a toleration, and permitted as a judicial and political law, to prevent the greater evils which must ensue; such being their hardness of heart; that, rather than their helpless wives should be cruelly treated, perhaps murdered to be rid of them, such being their malignity and obduracy, God was pleased for their takes to disperse with his positive law, though from the beginning it was not so. Nor in the gospel state should this be any longer suffered, Christ being come to restore this ordinance to its primitive infiltration, and to take away the hardness of men’s hearts; therefore henceforth no divorce would be allowed of, save in the cafe of unfaithfulness to the marriage-bed: and whosoever on any other cause should divorce his wife, and marry another, would be guilty of adultery, as he would be also who married her thus divorced.

5. The disciples, on hearing this determination of their Master, could not help, when they were alone, suggesting their apprehensions of the unhappiness of the married state, if divorce were to finally prohibited, and that the experience would be so dangerous, that it amounted to an injunction of celibacy. So apt are men to seek liberty for the indulgence of appetite, and to argue against the best institutions, because of some inconveniences which may arise from them. If we possess the spirit of Christianity, of merkewels, patience, and love, we shall learn to bear each other’s burdens, compassionate each other’s infirmities, and be thankful for the comforts we enjoy, which far exceed the inconveniences divorce can be supposed to remedy.

6. Christ replies to their suggestion, that their reasoning in one view was right, and that a single state is preferable for those who have the gift of continence; especially in days of persecution and distress, and where the cures of a family, and the incumbrances thereto annexed, would make it more difficult for the first preachers of the gospel to be travelling from place to place, or take up too much of their time and thoughts, instead of better things. But there are few, very few comparatively, who are possessed of this gift; and therefore marriage, with all its crofies, is far the most preferable, and to be chosen as a matter of duty; and when entered upon in the fear and love of God, the comforts of that relation will be found to overpay us for all the crofies. But some there are from the birth by natural constitution formed for celibacy, strangers to the desire of women; some by the wickedness of men are incapacitated for the marriage state; and some, seeing powerful reasons to determine their choice, for the sake of greater usefulness in the service of Jesus Christ, have such particular supplies of divine grace given them, as to be able to forego the delights of wedlock, and may laudsly purpose to live a single life, though not under any vows, if afterwards they should see cause to change their sentiments; nor as any thing meritorious, as the papy’s sugges; but purely, that being disengaged from the cares of him, they may be enabled to employ themselves more entirely in the work of God, than otherwise they could. He that is able to receive it, he has come it.

7. ¶ 1 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.

Matthew 19:13-15

We have seen multitudes of others making their application to Christ; here we behold some pious parents bringing their children to crave his divine benediction.

1. They brought their infants, that Jesus might lay his hands upon them, and pray for them, in faith expecting that he could impart to them spiritual blessings, and that his prayers would be attended with gracious effects. Now, They who have talked the grace of Jesus themselves, cannot but earnestly desire, that all theirs may share with them the inelimbable mercy, and therefore fail not to present their little ones to him for his blessing.

2. The disciples, apprehensive left such a precedent would induce others to bring their children, and thereby occasion their Master much trouble; or supposing it beneath him to take notice of infants, or useless to bring them to him; rebuked those who brought the children, and wanted to prevent their application. But.

3. Christ expressed his displeasure against his disciples for obstructing so charitable a work, and bids them suffer these babes to be brought, seeing of such is the kingdom of heaven: Not on-

ly like those in spirit and temper should the members of his church be, but also that they, as well as govern persons, are capable of becoming subjects of the gospel kingdom, and of having an interest in its spiritual blessings and privileges: and if so, then there seems no reason why they may not by baptism be admitted into the visible communion of the faithful. And he laid his hands on them, and blessed them, (Mark 2. 16.) ‘Tho’ they cannot stretch out their infant hands to him in faith and prayer, he can confer on them his gifts of grace, and prepare them for his eternal kingdom. Thus having confirmed the privileges of the lambs of his flock, he departed thence.

16. ¶ 2 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 calleth 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 said 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 it to be a man: and come and follow me. 22. But when the young man heard that saying, he went away forrowful: for he had great possessions.

Matthew 19:16-22

We have here a conference between a promising young man, who came with a question of the last importance, and our blessed Lord, whose answer is designed for his conviction and humiliation, in order to lead him to a better righteousness than his own, for the obtaining that eternal life which he enquired after.

1. His address was most respectful, and his enquiry of the last consequence. Though Christ appeared outwardly mean and despicable, and he himself was a person of distinction, yet he humbly knelt before him, and with a title of uncommon veneration addressed him, desiring to be informed by him, as a prophet sent from God, by what works of righteousness he might assuredly obtain that eternal life he seemed above all things solicitous to secure. Now, (1.) Eternal life is the grand object, and most desiring our first concern. (2.) Youth and riches are dangerous shares, that too frequently divert the mind from the consideration of another world; but the more rare, the more commendable it is, when we see any person possessed of both, seeking in the first place the kingdom of God. (3.) They who would learn the way to eternal life, must be daily coming to Christ on their knees.

2. Our Lord replies both to his address and question. As the young ruler regarded him as a mere man, the title of God, in that emphatical form, was misapplied, since no creature is absolutely and perfectly good, but God alone. As to the question, according to the views wherewith he came, expecting to obtain life by obedience to the law as a comment of works, there was but one way: If thou wilt enter into life, keep the commandments, perfectly, universally, perpetually. Nothing short of this can secure a title to eternal life under the law, where every defect, failure, or omission, immediately incurs the penalty of the curse denounced, True, vi. 25. In which answer Christ appears designing to lead him to a view of the impossibility of obtaining righteousness and life eternal by any doings and duties of his own, and, by unhinging him from an opinion of his own goodness and abilities, to shew him the necessity of a better righteousness than his own for his title to life and glory. Now, (1.) There is no absolute goodness in man; all we have at best is imperfect. (2.) There was none a way to life by personal perfect obedience; but since the first man’s sin none ever went that way, he only excepted, who was more than man.

3. Willing to know what these commandments were, and conceiving his abilities and inclinations equal to the task, the young ruler begs a distinct enumeration of them; and Jesus, to convince him how mistaken an idea he had formed of himself, instances only in the duties of the second table, which he had probably learnt by heart, and which, if rightly understood, would minister to him abundant matter for humiliation, and shew him the impossibility of obtaining eternal life by his own obedience.

4. Ignorant of the spirituality of the law, and judging according to the wretched literal comments of the scribes, he thought he might falsely vouch for his obedience. From his youth up he had escaped from the greater pollination that are in the world, and made conscience of his ways. He was no adulterer, thief, murderer, or perjured person; and having kept all these commandments, as he supposed, desired, with some shew of self-temperance, to know what farther was required, as if he only wanted to be informed, and was ready to obey. Now, (1.)

Pride

Pride on our duties is as desirable to the indulgence of our fins. (a.) It may appear a strange, but it is a true assertion, that the fairest characters in the eyes of the world are usually the farthest from the kingdom of God. (b.) We may be fully adduced we know neither God’s law nor our own hearts, when we presume to say of the least of his commandments. All these have I kept from my youth. (c.) A humbling fight of our fins, not a vain conceit of ourselves, is the first step to the kingdom of God.

2. To convince him how mistaken his apprehensions were of his own goodness, Christ puts him upon giving a proof of obedience to that leading precept of the law, and only true principle of duty. The fault was the only one of the most important, and he would probably be how much he lacked of the armaments he hoisted. He wished to be perfect; if he would be, as one step towards it, let him fall all his possessions, distribute them to the poor, have his affections taken off from earthly things, commence a constant attendant on Jesus, take up his cross, and follow his footsteps; and then he would secure the treasures of eternity, and be in the way to that eternal life he fought. Note, (1.) A holy deadness to the world is at all times the duty of Christ’s disciples; and there may be occasions still, where literally we must be ready to part with all for his sake. (2.) Covenants and inordinate love of the world are often firm in the fairest possessions, and are among the faddest symptoms of the infancy and hypocrisy of their hearts. (3.) They who knew all for Christ, will be no loofers in the end; the treasures of eternity will prove an ample recompense.

3. Unable to bear these hard frayings, and not at all inclined to part from his great possessions, though eternal life was at stake, the young man thought the way too narrow; yet, grieved to find he had not reached the perfection he fancied in himself, and loth to quit Christ and eternal life, he went away foreword, unwilling to lose the hopes of heaven, and yet received not to part with his great possessions on earth. Note, (1.) Riches are the rest; on which innumerable souls are shipwrecked, and drowned thereby in perdition and destruction. (2.) The more we have of this world, in general the closer our affections cleave to it; and increasing wealth brings usually an increase of charm. (3.) Many are sorry to part with Christ, and submit with reluctance to the yoke of sin and the world, who yet perish under the bondage of corruption.

4. 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 loved? 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 fifties, or father, or mother, or wife, or children, or lands for my name’s sake, shall receive an hundred-fold, and shall inherit everlasting life. 30. But ‘many that are first shall be left; and the left shall be first.

w. 29-30. On occasion of so promising a youth’s departure from him, through inordinate attachment to worldly wealth, our Lord, directing his discourse to his disciples.

1. Observes the vast obstructions which riches lay in the way of men’s salvation. A rich man, whose heart is engaged with the care and love of his substance, can hardly ever become a subject of Christ’s kingdom upon earth, or an inheritor of his kingdom in heaven. Things in their nature the most impracticable may be expected to happen, even, according to the proverbial expression, for a camel to go through a needle’s eye, sooner than for a man, whose heart is attached to his wealth, and so far his happiness therein, to become a real disciple of Jesus, and an inheritor of glory. Note, (1.) The immense difficulties riches put in our way to heaven should make us thankful in a low condition, that God hath not expected us to this temptation; should suppress every rising of my again our worldly neighbours, and quench every inordinate desire of abundance. (2.) They who are rich, have more duties to discharge; more fine to bear them; more temptations to struggle with; more self-denial to exercise; and a larger amount of talents to settle than others; and therefore goes grace in a useful to sanctify great possessions.

2. The disciples express their astonishment at their Master’s affection; and if the case stood thus, according to their mistaken ideas of the Messiah’s kingdom, they do not conceive it possible to be supported, if all the rich and great are excluded, who usually sway the world; or if they understood him of the heavenly kingdom, they are ready to conclude, that few or any would ever attain thereunto, as many are possessed of wealth, and almost all desire it. Note, The wonder is, considering the difficulties in the way of salvation, not that so few are saved, but that any obtain it. The more the hindrances are, the greater diligence we need use to surmount them.

3. Christ with concern observing their surprise and consternation, replied, that indeed with men, considering their native corruption and worldly-mindedness, salvation was utterly out of their reach; they being unable to effect the needful change in their own hearts, or in each other’s, more than human sufficiency was repulsive. This is the work of God; impractications with us are possible with him; almighty grace can subdue the most inveterate corruption, diminish the affections of the most worldly-minded, and enable the rich as well as the poor to overcome the temptations of their perilous state, and these themselves rich in faith, and heirs of the kingdom. None therefore are to be detained of; when God will work, who can let it!—Some refer this to the Messiah’s kingdom upon earth, as if the answer implied, that though it appeared so impracticable to them to set up this kingdom, in opposition to all the wealth and greatness of the world; yet such supperus should be ministered to them, poor and inconsiderable as they were, as should enable them to withstand all their enemies, and make their labours successful.

4. Peter, in the name of his brethren, thought this no unfavourable season to enquire what they should get, since they had left all and followed him. It is true their all was not much; but such as it was, it was equally dear to them as if they had possessed greater wealth. Note, (1.) If our spirit be right, the our lots for Christ exceed not the widow’s mite, he will accept it as if we had left greater possessions. (2.) Though it is not the mere motive of advantage that influences the faithful, we may notwithstanding with comfort look to the great recompense of reward.

5. Christ engages, that they who forsake all for him shall be no loofers in the issue. They who have followed him in the regeneration, shall be honoured with the most eminent feats in his kingdom, and let upon twelve thrones, judging the twelve tribes of Israel.

In the regeneration, refers either to the present state of the disciples who had followed Christ, and may spiritually describe the change which had passed on their souls by the renewing power of divine grace. Or this may signify their attendance upon him, and devoting themselves to his service in setting up that kingdom which was designed to effect a glorious reformation in the world. This phrase may likewise be connected with the latter part of the clause, when the Son of man shall sit in the throne of his glory, in the regeneration, and then it hath respect to the future state of the Redeemer’s exaltation, when, after his ascension from the dead, they should be endowed with power from on high, the former Medieval dispensation should be abolished, and they commissioned to preach the gospel, and erect the Christian church; in which aid things, the Jewish ceremonials, would pass away, and all things become new; new ordinances be administered, and new hearts and minds be given to the converts.

Their fasting on thrones, &c. may imply either the dignity of their apostleship, to which they should be advanced, to charge the Jews with their crimes, especially their repetition of the Messiah, and to denounce the vengeance ready to be executed upon them, which, in consequence of their predictions, they should be accomplished. Or this refers to their distinguished place of honour, when in the great day of the Redeemer’s appearing and glory, they should be admitted to fit down in afflictions with him, on thrones around his own, approving and applauding his judgment, dispersed according to the word they preached, and afterwards shall in the eternal world reign with Christ in glory everlasting.

And whilst he thus promised the twelve this distinguished honour, he added also, for the encouragement of all who should tread in their steps to the end of time, that the like rewards should be the portion of the faithful. It is supposed, that for Christ’s sake all his true disciples would be called upon to make very painful sacrifices, and often be forced to look the affliction of nearest and dearest relations, be separated from the greatest comforts of life, and deprived of all they possessed; but he engages to indemnify them for their losses; sometimes in kind, by his providence to ordering events, as that they shall in present advantages receive a hundred fold, or at least always as comfort shall have an abundant recompense, enjoying clearer and brighter manifestations of God’s love and favour; and, for unequal losses, finding their souls enriched by spiritual grace; besides the glorious hope of eternal life in the world to come, secured by the faithfulness of the true witness, and the unchangeable promises of God, which must needs infinitely overpay us for all the crosses and losses of this transitory world. We may learn from

the

the whole of this discourse, (1.) To expell, if we are Christ’s disciples, many a cross, and to be ready to part with whatever stands in competition with his honour and interest. (2.) To be thankful if we are not called to those several exercises of discipleship which others before us have endured. (3.) To keep the promises in our eye when the day of trial comes, and then we shall think nothing too hard to suffer, or too dear to love. A sense of the Redeemer’s present love, and a prospect of the glory which shall be revealed, will make every person affliction light, and cause us to rejoice in the midst of our sorrows. (4.) The time we must suffer for Christ is momentary, but our reign with him shall be eternal.

6. He adds, by way of obviating any mistake which might arise, as if eternal life was the reward of merit, not of grace, or as if priority of calling gave precedence in his kingdom; that many who were first shall be left, and the left first. Many of the Jews who were first called refusing the invitations, and many Gentiles through grace, though last invited, eagerly embracing the gospel; and also of those, both of the Jews and Gentiles, many who were truly and effectually called and converted at first, would be outstripped in attainment, and excelled in spirituality, zeal, and fidelity, by those who in order of time should afterwards come in, and be exalted to higher honours in his kingdom, which he elucidates by a parable in the succeeding chapter. Note, if we are called late, we must work the latter, and give the greater diligence to redeem the time.