Matthew 19:30

But many that are first, &c.— "Many, who in the eyes of their fellow-creatures are least in this life, by reason of their affliction, mortification, and self-denial, are really first, not only in point of future reward, but even in respect of present satisfaction." These words were spoken also with a view to keep the disciples humble, after their imaginations had been warmed with the prospect of their reward; for, in all probability, they interpreted the promise of the thrones so, as to make it refer to the highest offices in the temporal kingdom,—the offices of greatest power, honour, and profit in Judea; and supposed that the other posts, which were, to be occupied at a distance from the Messiah's person, such as the government of provinces, the command of armies, &c. would all be filled by their brethren the Jews, to whom, of right, they judged them to belong, rather than to the Gentiles. Nay, it was a prevailing opinion at this time, that every particular Jew whatever, the poorest not excepted, would enjoy some office or other in the vast empire which the Messiah was to erect over all nations. In this light Christ's meaning was, "Though you may imagine that you and your brethren have a peculiar title to the great and substantial blessings of my kingdom which I have been describing, yet the Gentiles shall have equal opportunities and advantages of obtaining them; because they shall be admitted to all the privileges of the Gospel, before your nation is converted." See Romans 11:25. Jesus illustrated this doctrine by the parable of the householder, who hired labourers into his vineyard at different hours, and in the evening gave them all the same wages, beginning from the last to the first. See the first verse of the next chapter, which the subject, as well as the connective particle for, shews to be very improperly divided from the present verse and chapter.

Inferences.—What our Saviour says at the beginning of this chapter, with respect to the divorces in use among the Jews, teaches us in general, that many things which had been tolerated till that time, on account of the hardness of this people's hearts, would not be allowed among Christians: blessed with greater light, they are certainly called to a higher degree of holiness.

The union which is formed between man and woman by marriage is more intimate and inseparable than that between parents and children, Matthew 19:5. It is honoured by being made the figure and representation of the union which subsists between Christ and his church; it is a partnership of soul and body, of life and fortune, comfort and support, and designs and inclinations. What a wickedness it is to sow divisions in a society so holy and so dear to God! But how much greater is it still, to violate it by a criminal and adulterous commerce!

That which is established by the wisdom of the Creator is one thing; that which is extorted from his condescension by the hardness of men's hearts is another; Matthew 19:8. The former has nothing but what is worthy of the Creator; the latter is only a remedy for the imperfection of the creature: considering the indissoluble bond by which God has joined them together, how much should those who are married, make it their constant care to promote each other's comfort and happiness! How cautiously should they guard against every degree of contention, or even of distaste, which might at length occasion an alienation in their affections, and render so close a bond proportionably grievous!

Before we enter into an engagement which nothing but death can intirely dissolve, prudence certainly obliges us to consider it on all sides; nor should we ever determine our choice by considerations of a low and transitory nature. There are inconveniencies in every state; but those of marriage are not sufficient to keep such persons from it as God thinks fit to call thereto. They must consult his will, and rely upon his grace. The state of voluntary and perpetual continence, undertaken for God's sake, is a gift of God himself, and the only kind of virginity which he has engaged to reward. Let those who prefer the freedom of a single life to a state, which, with its peculiar comforts, must necessarily have its peculiar cares and trials too, diligently improve that disengagement as an obligation to seek the kingdom of God with greater ardour, and to pursue its interests with more active zeal and application; Matthew 19:10.

How delightful and instructive it is to see the compassionate Shepherd of Israel thus gathering the lambs in his arms, and carrying them in his bosom, with all the tokens of tender regard; rebuking his disciples who forbad their coming, and laying his gracious hands upon them to bless them! How condescending and engaging a behaviour! How encouraging and amiable an image!

Let his ministers behold it, to teach them a becoming regard to the lambs of their flock, who should early be taken notice of and instructed, and for and with whom they should frequently pray; remembering how often divine grace takes possession of the heart in the years of infancy, and sanctifies the children of God almost from the womb. Every first impression made upon their tender minds should be carefully cherished; nor should those whom Christ himself is ready to receive be disregarded by his servants, who, upon all occasions, are bound to be gentle unto all, and apt to teach.

Behold this sight, ye parents, with pleasure and thankfulness; and let it encourage you to bring your children to Christ by faith, and to commit them to him in baptism and by prayer. Should he, who has the keys of death and the unseen world, see fit to remove those objects of your tenderest care in their early days, let the recollection of this history comfort you, and teach you to hope and trust that he who so graciously received these children, has not forgotten yours; but that they are fallen asleep in him, and will be everlasting objects of his care and love: For of such is the kingdom of God.

Ye children too, observe this sight with gratitude and joy: the great and glorious Redeemer did not despise these little ones, nay, he was displeased with those who would have prevented their being brought to him. As kindly would he, no doubt, have received you; as kindly will he still receive you, if you go to him in the sincerity of your hearts, and ask his blessing in humble and earnest prayer. Though you see not Christ, he sees and hears you; he is ever present with you, to receive, to bless, and to save you. Happy the weakest of you, when lodged in the arms of Christ! nothing can ever harm you there.

Under this joyful persuasion let us all commit ourselves to him; studious to become as little children, if we desire to enter into his kingdom. Governed no more by the vain maxims of a corrupt and degenerate world, our minds no longer possessed, tormented, enslaved by pride, ambition, avarice, or lust—be it our care to put ourselves with the amiable simplicity of children, into the wise and kind hands of Jesus as our guardian, cheerfully referring ourselves to his pastoral and parental care, to be clothed and fed, to be guided and disposed of, as he shall see fit: for this purpose lay on us, O Lord, the invisible hand of thy Divinity, that it may take possession of our hearts and senses; that it may repress in us whatever is contrary to thy will, and so make us the children of God now, that we may at length be the happy children of the resurrection.

Respecting the unhappy youth falling short of the kingdom of heaven through the love of this world, we will speak on a future occasion. But who can fail to receive instruction from this example, and to be upon their guard against that specious harlot, the world, that most delusive and dangerous enemy of man, who hath cast down many wounded; yea, many strong men have been slain by her? Dangerous as they are to our eternal salvation, (Matthew 19:23.) yet how universally are riches desired! how eagerly are they pursued by persons in all stations, and of all professions in life! But what do they generally prove?—Shining mischief, and gilded ruin. God, who well knows this, therefore, in fatherly mercy keeps or makes so many of his children poor. In this view they should be more than contented with their safer state; while those who are rich cannot too importunately intreat of God those influences of his grace, which can effect such things as are impossible with men, Matthew 19:26.

Happy they who, truly following Christ, think not much of any thing that he demands; knowing that whatever they may lose, or whatever they may resign, they shall gain far more by his favour. How little faith have we, to be unwilling to forsake for a moment, that which shall be restored with so much interest in heaven! He who possesses God regains every thing in him. This is that hundred-fold, which surpasses all expectation, all idea.

REFLECTIONS.—1st, Having finished his ministry in Galilee, Christ departed to return no more, till after his resurrection, unless for one passing visit, (Luke 17:11.). 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, if they be faithful, 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. As was usual in every place through which he passed, great multitudes resorted to him, and, according to his wonted compassions, 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 wiles to draw him into a snare, that they might prejudice the people against him. For which end we have,
1. The insidious question which 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 schools; 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 accusation against him, if he condemned divorces, as an opposer of 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 which they proposed. Let them consider that, and they might resolve their own question. It would thence appear 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. This being of all relations the nearest, 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 husband 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 parting with, but cherishes with tenderest care. Those therefore whom God has thus joined, it would be highly criminal and presumptuous in man to separate.

3. The Pharisees start an objection to this interpretation of Scripture, and flatter themselves that they have Moses on their side; Why did Moses then, &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 which 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 sakes to dispense 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 institution, and to take away the hardness of men's hearts; therefore hence-forward no divorces would be allowed, except in the case 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 divorces were so strictly prohibited; and that the experiment 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 inconveniencies which may arise from them. If we possess the spirit of Christianity, of meekness, patience, and love, we shall learn to bear each other's burdens, compassionate each other's infirmities, and be thankful for the comforts that we enjoy, which far exceed the inconveniencies that 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 cares 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 crosses, 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 crosses. 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 laudably purpose to live a single life, though not under any vows, if afterwards they should see cause to change their sentiments: not as any thing meritorious, as the Papists suggest; but purely, that, being disengaged from the cares of life, they may be enabled to employ themselves more intirely in the work of God, than otherwise they could. He that is able to receive it, let him receive it.

2nd, We have seen multitudes of others making their application to Christ: we behold, in the next place, some pious parents bringing their children to ask his divine benediction.
1. They brought their infants, that Jesus might lay his hands upon them, and pray for them, expecting in faith that he could impart to them spiritual blessings, and that his prayers would be attended with gracious effects. Note; They who have tasted the grace of Jesus themselves, cannot but earnestly desire, that all theirs may share with them the inestimable mercy, and therefore fail not to present their little ones to him for his blessing.

2. The disciples, apprehensive lest such a precedent should 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 that of such is the kingdom of heaven: not only because the members of his church should be like these in spirit and temper; but also because the infants themselves, as well as grown 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 can be no sufficient 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 10:16.) though 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.

3rdly, We have 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.
1. His address was most respectful, and his inquiry of the last consequence. Though Christ appeared outwardly mean and despicable, and he himself was a person of distinction, ye 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 attain that eternal life which he seemed above all things solicitous to secure. Note; (1.) Eternal life is the grand object, and most deserving our first concern. (2.) Youth and riches are dangerous snares, which 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 Good, in that emphatic sense was misapplied, since none 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 covenant 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, Deuteronomy 27:26. 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 the atonement and prevalent intercession of the great Deliverer and Saviour. Note; There was once 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 talk, 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, 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 that he might safely vouch for his obedience. From his youth up he had escaped from the grosser pollutions which 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-complacence, to know what farther was required, as if he only wanted to be informed, and was ready to obey. Note; (1.) Pride on our duties is as damnable as the indulgence of our sins. (2.) 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. (3.) We may be fully assured that 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. (4.) A humbling sight of our sins, not a vain conceit of ourselves, is the first step to the kingdom of God.

5. To convince him how mistaken his apprehensions were of his own goodness, Christ puts him on giving a proof of obedience to that leading precept of the law, Thou shalt love thy neighbour as thyself; and he would presently see how much he wanted of the attainments which he boasted. He wished to be perfect: if he would be, as one step towards it, let him sell 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 which he sought. 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 are called on to part with all for his sake. (2.) Covetousness and inordinate love of the world are often seen in the fairest professors, and are among the worst symptoms of the insincerity and hypocrisy of their hearts. (3.) They who leave all for Christ, will be no losers in the end; the treasures of eternity will prove an ample recompense.

6. Unable to bear these hard sayings, 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 that he had not reached the perfection which he fancied in himself, and loth to quit Christ and eternal life, he went away sorrowful, unwilling to lose the hopes of heaven, and yet resolved not to part with his great possessions on earth. Note; (1.) Riches are the rock 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 snares. (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.

4thly, 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 seeks his happiness therein, to become a real disciple of Jesus, and an inheritor of glory. Note; (1.) The immense difficulties which riches put in our way to heaven, should make us thankful in a low condition, that God has not exposed us to this temptation; should suppress every rising of envy against our wealthy neighbours, and quench every inordinate desire of abundance. (2.) They who are rich have more duties to discharge; more temptations to struggle with; more self-denial to exercise; and a larger account of talents to settle than others; and therefore great grace is needful to sanctify great possessions.

2. The disciples express their astonishment at their Master's assertion: and if the case stood thus, they do not conceive it possible that the Messiah's kingdom could be supported, according to their mistaken ideas concerning it, 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 none would ever attain thereunto, as many are possessed of wealth, and almost all desire it. Note; The more the hindrances in the way of salvation are, the greater diligence we need use to surmount them.

3. Christ, with concern observing their surprise and consternation, replied, that indeed with men, in their state of nature, considering their native corruption and worldly-mindedness, salvation was utterly out of their reach; they being unable of themselves to effect the needful change in their own hearts, or in each other's: more than human sufficiency was requisite. This is the work of God; impossibilities with us are possible with him: almighty grace can subdue the most inveterate corruptions, spiritualize 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 shew themselves rich in faith, and heirs of the kingdom. None therefore are to be despaired of: if they fly to God for pardon and salvation, they shall find it through the Beloved. 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 supports 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 inquire 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, though our loss 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 which 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 losers in the issue. They who have followed him in the regeneration, shall be honoured with the most eminent seats in his kingdom, and sit upon twelve thrones, judging the twelve tribes of Israel.

In the regeneration, either refers 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, it 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 has respect to the future state of the Redeemer's exaltation, when, after his ascension from the dead, they should be endued with power from on high, the former Mosaical dispensation should be abolished, and they commissioned to preach the Gospel, and erect the Christian church; in which old 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 sitting on thrones, &c. may either imply the dignity of their apostleship, to which they should be advanced, to charge the Jews with their crimes, especially their rejection of the Messiah, and to denounce the vengeance ready to be executed upon them, which, in consequence of their predictions they should see accomplished: or, it refers to their distinguished place of honour, when, in the great day of the Redeemer's appearing and glory, they should be admitted to sit down as assessors with him, on thrones around his own, approving and applauding his judgement, dispensed according to the word which they had preached; and afterwards shall, in the eternal world, reign with Christ in glory everlasting.

And, while 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 lose the affection of nearer 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 so ordering events, as that they shall in present advantages receive a hundred fold; or at least always in comfort shall have an abundant recompense, enjoying clearer and brighter manifestations of God's love and favour; and, for temporal losses, finding their souls enriched by spiritual graces—besides the glorious hope of eternal life in the world to come, which will infinitely overpay us for all the crosses and losses of this transitory life. We may learn from the whole of this discourse, (1.) To expect, 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 be not called to those severer 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 lose. A sense of the Redeemer's present love, and a prospect of the glory which shall be revealed, will make every present affliction light, and cause us to rejoice in the midst of our sorrows. (4.) The time in which the faithful suffer for Christ is momentary; but their 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 last, and the last first. Many of the Jews who were first called, refused the invitation; and many Gentiles through grace, though last invited, eagerly embraced the Gospel; and also many of those, both of the Jews and Gentiles, who were first converted and endured to the end, would be outstripped in attainments, and excelled in spirituality, zeal, and fidelity, by those who in order of time would 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 be called late we must work the faster, and give the greater diligence to redeem the time.