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George Lamsa Translation
Matthew 19:28
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedDevotionals:
- EveryParallel Translations
Jesus said to them, “Truly I tell you, in the renewal of all things,
And Iesus said vnto them, Uerily I say vnto you, that ye which haue followed me, in the regeneration when the Sonne of man shal sit in the throne of his glory, ye also shal sit vpon twelue thrones, iudging the twelue tribes of Israel.
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.
Jesus said to them, "Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
And Jesus said to them, "Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.
Jesus said to them, "I tell you the truth, when the age to come has arrived, the Son of Man will sit on his great throne. All of you who followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
Jesus said to them, "I assure you and most solemnly say to you, in the renewal [that is, the Messianic restoration and regeneration of all things] when the Son of Man sits on His glorious throne, you [who have followed Me, becoming My disciples] will also sit on twelve thrones, judging the twelve tribes of Israel.
And Iesus said vnto them, Verely I say to you, that when the Sonne of man shall sit in the throne of his maiestie, ye which folowed me in the regeneration, shal sit also vpon twelue thrones and iudge the twelue tribes of Israel.
And Jesus said to them, "Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.
And Jesus said to them, "Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.
Jesus said to them, "Truly I tell you, in the renewal of all things, when the Son of Man sits on His glorious throne, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.
Jesus answered: Yes, all of you have become my followers. And so in the future world, when the Son of Man sits on his glorious throne, I promise that you will sit on twelve thrones to judge the twelve tribes of Israel.
Yeshua said to them, "Yes. I tell you that in the regenerated world, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones and judge the twelve tribes of Isra'el.
And Jesus said to them, Verily I say unto you, That *ye* who have followed me, in the regeneration when the Son of man shall sit down upon his throne of glory, *ye* also shall sit on twelve thrones, judging the twelve tribes of Israel.
Jesus said to them, "When the time of the new world comes, the Son of Man will sit on his great and glorious throne. And I can promise that you who followed me will sit on twelve thrones, and you will judge the twelve tribes of Israel.
Jesus said to them, "You can be sure that when the Son of Man sits on his glorious throne in the New Age, then you twelve followers of mine will also sit on thrones, to rule the twelve tribes of Israel.
And Jesus said to them, "Truly I say to you that in the renewal of the world, when the Son of Man sits on his glorious throne, you who have followed me—you also will sit on twelve thrones judging the twelve tribes of Israel.
And Jesus said to them, Truly I say to you, You who have followed Me, in the regeneration when the Son of Man sits on the throne of His glory, you also will sit on twelve thrones, judging the twelve tribes of Israel.
And Jesus said unto them, Verily I say unto you, that ye who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
And Jesus said to them, Truly I say to you that in the time when all things are made new, and the Son of man is seated in his glory, you who have come after me will be seated on twelve seats, judging the twelve tribes of Israel.
Yeshua said to them, "Most assuredly I tell you, that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Yisra'el.
Jesus said to them, "Truly I tell you, when the Son of Man sits on his glorious throne in the renewed creation, you who have followed me will also sit on twelve thrones, governing the twelve tribes of Israel.Matthew 20:21; Luke 22:28-30; 1 Corinthians 6:2-3; Revelation 2:26;">[xr]
Jeshu saith to them, Amen I say to you, that you who have come after me, in the new world, when the Son of man shall sit upon the throne of his glory, you also shall sit upon twelve seats, and shall judge the twelve tribes of Isroel.
Jesus said to them: Verily I say to you, that, as for you who have followed me, when the Son of man shall sit on the throne of his glory in the new world, ye also shall sit on twelve seats, and shall judge the twelve tribes of Israel.
Iesus sayde vnto them: veryly I say vnto you, that when the sonne of man shall syt in the throne of his maiestie, ye that haue folowed me in the regeneration, shall syt also vpon twelue seates, and iudge the twelue tribes of Israel.
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 on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
Jesus said to them, "Most assuredly I tell you, that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel.
Jesus said to them, Verily I say to you, that ye who have followed me, in the renovation, when the Son of man shall sit on the throne of his glory, ye also shall sit on twelve thrones, judging the twelve tribes of Israel.
"I solemnly tell you," replied Jesus, "that in the New Creation, when the Son of Man has taken His seat on His glorious throne, all of you who have followed me shall also sit on twelve thrones and judge the twelve tribes of Israel.
Jhesus seide to hem, Truli I seie to you, that ye that han forsake alle thingis, and han sued me, in the regeneracioun whanne mannus sone schal sitte in the sete of his maieste, ye schulen sitte on twelue setis, demynge the twelue kynredis of Israel.
And Jesus said to them, Truly I say to you, that you who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, you also shall sit on twelve thrones, judging the twelve tribes of Israel.
And Jesus said to them, Verily I say to you, that ye who have followed me in the regeneration, when the Son of man shall sit on the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
Jesus said to them, "I tell you the truth: In the age when all things are renewed, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.
Jesus replied, "I assure you that when the world is made new and the Son of Man sits upon his glorious throne, you who have been my followers will also sit on twelve thrones, judging the twelve tribes of Israel.
Jesus said to them, "For sure, I tell you, when all the earth will be new and the Son of Man will sit on His throne in His shining-greatness, you who have followed Me will also sit on twelve thrones, and judge the twelve family groups of the Jewish nation.
Jesus said to them, "Truly I tell you, at the renewal of all things, when the Son of Man is seated on the throne of his glory, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
And, Jesus, said unto them - Verily, I say unto you, As for you who followed me in the regeneration, When the Son of Man shall take his seat on his throne of glory, ye also, shall be seated upon twelve thrones, judging the twelve tribes of Israel.
And Jesus said to them: Amen I say to you, that you who have followed me, in the regeneration, when the Son of man shall sit on the seat of his majesty, you also shall sit on twelve seats judging the twelve tribes of Israel.
Jesus said to them, "Truly, I say to you, in the new world, when the Son of man shall sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.
Iesus sayde vnto them: verely I saye to you: when the sonne of man shall syt in ye seate of his maieste ye which folowe me in ye seconde generacion shall syt also vpon .xii. seates and iudge ye .xii. tribes of Israel.
And Jesus said to them, `Verily I say to you, that ye who did follow me, in the regeneration, when the Son of Man may sit upon a throne of his glory, shall sit -- ye also -- upon twelve thrones, judging the twelve tribes of Israel;
Iesus sayde vnto the: Verely I saye vnto you: that when the sonne of man shal sytt in the seate of his maiestye, ye which haue folowed me in the new byrth, shal syt also vpon twolue seates, and iudge ye twolue trybes of Israel.
Jesus reply'd, I declare unto you, that in the new age, when the son of man shall sit in the throne of his glory, ye that have followed me shall likewise sit upon twelve thrones, judging the twelve tribes of Israel.
Jesus replied, "Yes, you have followed me. In the re-creation of the world, when the Son of Man will rule gloriously, you who have followed me will also rule, starting with the twelve tribes of Israel. And not only you, but anyone who sacrifices home, family, fields—whatever—because of me will get it all back a hundred times over, not to mention the considerable bonus of eternal life. This is the Great Reversal: many of the first ending up last, and the last first."
Jesus said, "I'm tellin' you, when all things are made new again and I sit on top of the hill on my Daddy's ranch, you cowboys who have followed me will sit on the twelve hills around me and judge the twelve territories of Israel.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
in the regeneration: Isaiah 65:17, Isaiah 66:22, Acts 3:21, 2 Peter 3:13, Revelation 21:5
when: Matthew 16:27, Matthew 25:31, 2 Thessalonians 1:7-10, Revelation 20:11-15
ye also: Matthew 20:21, Luke 22:28-30, 1 Corinthians 6:2, 1 Corinthians 6:3, 2 Timothy 2:12, Revelation 2:26, Revelation 2:27, Revelation 3:21
the twelve: Exodus 15:27, Exodus 24:4, Exodus 28:21, Leviticus 24:5, Joshua 3:12, 1 Kings 18:31, Ezra 6:17, Revelation 7:4, Revelation 12:1, Revelation 21:12-14, Revelation 22:2
Reciprocal: Numbers 24:11 - the Lord 2 Kings 11:19 - he sat 2 Chronicles 9:19 - twelve lions 2 Chronicles 18:9 - sat either Daniel 7:22 - judgment Daniel 12:3 - shine Daniel 12:13 - rest Zechariah 3:7 - judge Matthew 5:18 - verily Matthew 5:19 - great Matthew 10:1 - called Matthew 19:21 - come Luke 6:13 - twelve Luke 9:48 - he that Luke 18:22 - and come Luke 18:29 - There Luke 22:30 - and sit John 21:19 - Follow Acts 26:7 - our James 1:1 - to James 1:12 - which 1 Peter 1:7 - might Revelation 4:4 - were four Revelation 20:4 - thrones
Cross-References
But the men put forth their hands and pulled Lot into the house to them and locked the door.
And they smote the men that were at the door of the house with blindness, from the least to the greatest, so that they became tired trying in vain to find the door.
A fruitful land into barrenness, for the wickedness of them that dwell therein.
And delivered righteous Lot, mortified by the filthy conduct of the lawless:
Even as Sodom and Gomorrah and the neighbouring cities which in like manner gave themselves over to fornication, and followed after other carnal lusts, are condemned to judgment and placed under everlasting fire;
And he opened the bottomless pit; and there arose a smoke out of the pit, as smoke belching from a great furnace; and the sun and the air were darkened by reason of the smoke of the pit.
And the kings of the earth who committed adultery and lived deliciously with her, shall weep and mourn and wail over her, when they see the smoke of her burning,
And cried when they saw the smoke of her burning, saying, What city is like to this great city!
And a second time, they said, Alleluia. And her smoke rose up for ever and ever.
But as for the fearful, and the unbelieving, and the sinful, and the abominable, and murderers, and those who commit adultery, and the magicians, and the idolators, and all liars, their portion shall be in the lake that burns with fire and brimstone: which is the second death.
Gill's Notes on the Bible
And Jesus said unto them,.... To all the disciples whom Peter represented;
verily I say unto you: the thing being something very considerable, and of great moment, Christ uses the asseveration he sometimes does in such cases:
that ye which have followed me. Christ does not deny that they had forsaken all for his sake, nor does he despise it, because it was but little they left, though he does not repeat it; but only takes notice of their following him, which, including their faith in him, their profession of him, and subjection to him, was a much greater action, and of more importance that the other, and therefore is only mentioned, and which our Lord confirms:
in the regeneration. This clause is so placed, that it may be read in connection with the preceding words, and be understood of the disciples following Christ in the regeneration; meaning, not the grace of regeneration, in which they could not be said, with propriety, to follow Christ; and one of them was never a partaker of it: but the new state of things, in the church of God, which was foretold, and is called the time of reformation, or setting all things right, which began upon the sealing up the law, and the prophets, and the ministry of John the Baptist, and of Christ; who both, when they began to preach, declared, that this time, which they call the kingdom of heaven, was at hand, just ushering in. Now the twelve apostles followed Christ herein: they believed, and professed him to be the Messiah; they received, what the Jews called, his new doctrine, and preached it to others; they submitted to the new ordinance of baptism, and followed Christ, and attended him wherever he went, working miracles, preaching the Gospel, and reforming the minds and manners of men. Now this new dispensation is called the regeneration, and which more manifestly took place after our Lord's resurrection, and ascension, and the pouring down of the Spirit; wherefore the phrase may be connected with the following words,
when the Son of man shall sit in the throne of his glory in the regeneration; not in the resurrection of the dead, or at the last judgment, but in this new state of things, which now began to appear with another face: for the apostles having a new commission to preach the Gospel to all the world; and being endued with power from on high for such service, in a short time went every where preaching the word, with great success. Gentiles were converted, as well as Jews, and both brought into a Gospel church state; the ceremonies of the old law being abolished, were disused; and the ordinances of baptism, and the Lord's supper, every where practised; old things passed away, and all things became new: agreeably to this the Syriac version renders the phrase, ××¢××× ××ת×, "in the new world"; and so the Persic. The Arabic reads it, "in the generation", or "age to come"; which the Jews so often call the world, or age to come, the kingdom of the Messiah, the Gospel dispensation.
When the Son of man shall sit in the throne of his glory, or glorious throne; as he did when he ascended into heaven, and sat down at the right hand of God; and was then exalted as a prince, and made, or declared to be Lord and Christ; and was crowned in human nature, with honour, and glory, and angels, principalities, and powers, made subject to him:
ye also shall sit upon twelve thrones: for though Judas fell from his apostleship, yet Matthias was chosen in his room, and took his place, and made up the number twelve; a metaphorical phrase, setting forth the honour, dignity, and authority of their office and ministry, by which they should be
judging the twelve tribes of Israel; doctrinally and practically; by charging them with the sin of crucifying Christ, condemning them for their unbelief, and rejection of him, denouncing the wrath of God, and the heaviest judgments that should fall upon them, as a nation, for their sin; and by turning from them to the Gentiles, under which judgment they continue to this day. So the doctors among the Jews are represented as sitting and judging others: of "the potters", in 1 Chronicles 4:23 they say l,
"these are the disciples of the law, or the lawyers, for whose sake the world is created, ××ת××× ×¢× ××× × "who sit in judgment", and establish the world; and build, and perfect the ruins of the house of Israel.''
l Targuru in 1 Chron. iv. 23.
Barnes' Notes on the Bible
This account is found also in Mark 10:17-31; Luke 18:18-39.
Matthew 19:16
One came - This was a young man, Matthew 19:20. He was a ruler (Luke); probably a ruler in a synagogue, or of the great council of the nation; a place to which he was chosen on account of his unblemished character and promising talents. He came running (Mark); evincing great earnestness and anxiety, He fell upon his knees (Mark); not to worship him, but to pay the customary respectful salutation; exhibiting the highest regard for Jesus as an extraordinary religious teacher.
Good Master - The word âgoodâ here means, doubtless, most excellent; referring not so much to the moral character of Jesus as to his character as a religious teacher. It was probably a title which the Jews were in the habit of applying to their religious teachers. The word âMasterâ here means teacher.
What good thing shall I do? - He had attempted to keep all the commandments. He had been taught by his Jewish teachers that people were to be saved by doing something - that is, by their works; and he supposed that this was to be the way under every system of religion. He had lived externally a blameless life, but yet he was not at peace: he was anxious, and he came to ascertain what, in the view of Jesus, was to be done, that his righteousness might be complete. To âhave eternal lifeâ means to be saved. The happiness of heaven is called âlife,â in opposition to the pains of hell, called âdeath,â or an eternal dying, Revelation 2:2; Revelation 20:14. The one is real life, answering the purposes of living - living to the honor of God and in eternal happiness; the other is a failure of the great ends of existence - prolonged, eternal suffering, of which temporal death is but the feeble image.
Matthew 19:17
Why callest thou me good? - Why do you give to me a title that belongs only to God? You suppose me to be only a man, yet you give me an appellation that belongs only to God.
It is improper to use titles in this manner. As you Jews use them they are unmeaning; and though the title may apply to me, yet, you did not intend to use it in the sense in which it is proper, as denoting infinite perfection or divinity; but you intended to use it as a complimentary or a flattering title, applied to me as if I were a mere man - a title which belongs only to God. The intentions, the habit of using mere titles, and applying as a compliment terms belonging only to God, is wrong. Christ did not intend here to disclaim divinity, or to say anything about his own character, but simply to reprove the intention and habit of the young man - a most severe reproof of a foolish habit of compliment and flattery, and seeking pompous titles.
Keep the commandments - That is, do what God has commanded. He in the next verses informs him what he meant by the commandments. Jesus said this, doubtless, to try him, and to convince him that he had by no means kept the commandments, and that in supposing he had he was altogether deceived. The young man thought he had kept them, and was relying on them for salvation. It was of great importance, therefore, to convince him that he was, after all, a sinner. Christ did not mean to say that any man would be saved by the works of the law, for the Bible teaches plainly that such will not be the case, Romans 3:20, Romans 3:28; Romans 4:6; Galatians 2:16; Ephesians 2:9; 2 Timothy 1:9. At the same time, however, it is true that if a man perfectly complied with the requirements of the law he would be saved, for there would be no reason why he should be condemned. Jesus, therefore, since he saw he was depending on his works, told him that if he would enter into life that is, into heaven - he must keep the commandments; if he was depending on them he must keep them perfectly, and if this was done he would be saved. The reasons why Christ gave him this direction were, probably:
1.Because it was his duty to keep them.
2.Because the young man depended on them, and he ought to understand what was required if he did - that they should be kept perfectly, or that they were not kept at all.
3.Because he wanted to test him, to show him that he did not keep them, and thus to show him his need of a Saviour.
Matthew 19:18, Matthew 19:19
He saith unto him, Which? - In reply to the inquiry of the young man, Jesus directed him to the sixth, seventh, eighth, ninth, and fifth Exodus 20:12-16, as containing the substance of the whole - as containing particularly what he intended to show him that he had not kept. See notes at Matthew 5:21, Matthew 5:27.
Jesus said, Thou shalt do no murder - See the notes at Matthew 5:21-26.
Thou shalt not commit adultery - See the notes at Matthew 5:27-32.
Thou shalt not steal - To steal is to take the property of another without his knowledge or consent.
Thou shalt not bear false witness - Give testimony contrary to truth. This may be done in a court of justice, or by private or public slander. It means to say things of another which are not true.
Honour thy father ... - That is,
- Obey them, keep their commands,Colossians 3:20; Colossians 3:20; Ephesians 6:1-3.
- Respect them, show them reverence.
- Treat their opinions with respect - do not despise them or ridicule them.
- Treat their habits with respect. Those habits may be different from ours; they may be antiquated, and to us strange, odd, or whimsical; but they are the habits of a parent, and they are not to be ridiculed.
- Provide for them when sick, weary, old, and infirm. Bear with their weakness, comply with their wishes, speak to them kindly, and deny yourselves of rest, and sleep, and ease, to promote their welfare.
To this he added another - the duty of loving our neighbor, Leviticus 19:18. This Christ declared to be the second great commandment of the law, Matthew 22:39. A neighbor means:
1.Any person who lives near to us.
2.Any person with whom we have dealings.
3.A friend or relative, Matthew 5:43.
4.Any person - friend, relative, countryman, or foe, Mark 12:31.
5.Any person who does us good or confers a favor on us, Luke 10:27-37,
This commandment means, evidently:
1.That we should not injure our neighbor in his person, property, or character.
2.That we should not be selfish, but should seek to do him good.
3.That in a case of debt, difference, or debate, we should do what is right, regarding his interest as much as our own.
4.That we should treat his character, property, etc., as we do our own, according to what is right.
5.That, in order to benefit him, we should practice self-denial, or do as we would wish him to do to us, Matthew 7:12.
It does not mean:
1.That the love of ourselves, according to what we are, or according to truth, is improper. The happiness of myself is of as much importance as that of any other man, and it is as proper that it should be sought.
- It does not mean that I am to neglect my own business to take care of my neighborâs. My happiness, salvation, health, and family are committed especially to myself; and, provided I do not interfere with my neighborâs rights or violate my obligations to him, it is my duty to seek the welfare of my own as my first duty, 1 Timothy 5:8, 1 Timothy 5:13; Titus 2:5. Mark adds to these commandments, âDefraud not;â by which he meant, doubtless, to express the substance of this to love our neighbor as ourselves. It means, literally, to take away the property of another by violence or by deceiving him, thus showing that he is not loved as we love ourselves.
Matthew 19:20
All these things have I kept from my youth up - I have made them the rule of my life.
I have endeavored to obey them. Is there anything that I lack - are there any new commandments to be kept? Do you, the Messiah, teach any command besides those which I have learned from the law and from the Jewish teachers, which it is necessary for me to obey in order to be saved?
Matthew 19:21
If thou wilt be perfect - The word âperfectâ means complete in all its parts, finished, having no part wanting.
Thus a watch is perfect or complete when it has all its proper wheels, and hands, and casements in order. Job was said to be perfect (see the notes at Job 1:1), not that he was sinless, for he is afterward reproved by God himself Job 38:0; Job 39:0; Job 40:4; but because his piety was properly proportioned, or had a completeness of parts. He was a pious father, a pious magistrate, a pious neighbor, a pious citizen. His religion was not confined to one thing, but it extended to all. Perfect means, sometimes, the filling up, or the carrying out, or the expression of a principle of action. Thus, 1 John 2:5; âWhoso keepeth his word, in him verily is the love of God perfected.â That is, the keeping of the commandments of God is the proper expression, carrying out, or completion of the love of God. This is its meaning here. If thou wilt be perfect, complete, finished - if thou writ show the proper expression of this keeping of the commandments, go, etc. Make the obedience complete. Mark says Mark 10:21, Jesus, beholding him, loved him. He was pleased with his amiableness, his correct character, his frankness, his ingenuousness. Jesus, as a man, was capable of all the emotions of most tender friendship. As a man, we may suppose that his disposition was tender and affectionate, mild and calm. Hence, he loved with special affection the disciple John, eminently endowed with these qualities; and hence he was pleased with the same traits in this young man. Still, with all this amiableness, there is reason to think he was not a Christian, and that the love of mere amiable qualities was all the affection that was ever bestowed on him by the Saviour.
âOne thing,â adds Mark, âthou lackest.â There is one thing missing. You are not complete. This done, you would show that your obedience lacked no essential part, but was complete, finished, proportionate, perfect.
Go and sell that thou hast ... - The young man declared that he had kept the law. That law required, among other things, that he should love his neighbor as himself. It required, also, that he should love the Lord his God supremely; that is, more than all other objects. If he had that true love to God and man - if he loved his Maker and fellow-creatures more than he did his property, he would be willing to give up his wealth to the service of God and of man. Jesus commanded him to do this, therefore, to test his character, and to show him that he had not kept the law as he pretended, and thus to show him that he needed a better righteousness than his own.
Treasure in heaven - See the notes at Matthew 6:20.
Follow me - To follow Jesus then meant to be a personal attendant on his ministry; to go about with him from place to place, as well as to imitate and obey him. Now it means:
1.To obey his commandments.
2.To imitate his example, and to live like him.
Matthew 19:22
He had great possessions - He was very rich.
He made an idol of his wealth. He loved it more than God. He had not kept the commandments from his youth up, nor had he kept them at all; and rather than do good with his treasures, and seek his salvation by obeying God, he chose to turn away from the Saviour and give over his inquiry about eternal life. He probably returned no more. Alas, how many lovely and amiable young persons follow his example!
Matthew 19:23
A rich man shall hardly enter into the kingdom of heaven - Shall with difficulty be saved.
He has much to struggle with, and it will require the greatest of human efforts to break away from his temptations and idols. and to secure his salvation. Compare the notes at 1 Timothy 6:9-10.
Matthew 19:24
It is easier for a camel ... - This was a proverb in common use among the Jews, and is still common among the Arabians.
To denote that a thing was impossible or exceedingly difficult, they said that a camel or an elephant might as soon walk through a needleâs eye. In the use of such proverbs it is not necessary to understand them literally. They merely denote the extreme difficulty of the case.
A camel - A beast of burden much used in Eastern countries. It is about the size of the largest ox, with one or two bunches on his back, with long neck and legs, no horns, and with feet adapted to the hot and dry sand. They are capable of carrying heavy burdens, will travel sometimes faster than the fleetest horse, and are provided with a stomach which they fill with water, by means of which I they can live four or five days without drink. They are very mild and tame, and kneel down to receive and unload their burden. They are chiefly used in deserts and hot climates, where other beasts of burden are with difficulty kept alive.
A rich man - This rather means one who loves his riches and makes an idol of them, or one who supremely desires to be rich. Mark says Mark 10:24 âHow hard is it for them that trust in riches.â While a man has this feeling - relying on his wealth alone - it is literally impossible that he should be a Christian; for religion is a love of God rather than the world - the love of Jesus and his cause more than gold. Still a man may have much property, and not have this feeling. He may have great wealth, and love God more; as a poor man may have little, and love that little more than God. The difficulties in the way of the salvation of a rich man are:
1.That riches engross the affections.
2.That people consider wealth as the chief good, and when this is obtained they think they have gained all.
3.That they are proud of their wealth, and unwilling to be numbered with the poor and despised followers of Jesus.
4.That riches engross the time, and fill the mind with cares and anxieties, and leave little for God.
5.That they often produce luxury, dissipation, and vice. that it is difficult to obtain wealth without sin, without avarice, without covetousness, fraud, and oppression, 1Ti 6:9-10, 1 Timothy 6:17; James 5:1-5; Luke 12:16-21; Luke 16:19-31.
Still, Jesus says Matthew 19:26, all these may be overcome. God can give grace to do it. Though to people it may appear impossible, yet it is easy for God.
Matthew 19:27
We have forsaken all - Probably nothing but their fishing-nets, small boats, and cottages.
But they were their all - their living, their home; and, forsaking them, they had as really shown their sincerity as though they had possessed the gold of Ophir and lived in the palaces of kings.
What shall we have, therefore? - We have done as thou didst command this young man to do. What reward may we expect for it?
Matthew 19:28
Verily I say unto you - Jesus in this verse declares the reward which they would have.
They were not to look for it now, but in a future period.
That ye which have followed me, in the regeneration - This word occurs but once elsewhere in the New Testament, Titus 3:5. It literally means a new birth, or being born again. Applied to man, it denotes the great change when the heart is renewed, or when the sinner begins to be a Christian. This is its meaning, clearly, in the passage referred to in Titus; but this meaning cannot be applied here. Christ was not born again, and in no proper sense could it be said that they had followed him in the new birth; but the word also means any great change, or a restoration of things to a former state or to a better state. In this sense it is probably used here. It refers to that great revolution - that restoration of order in the universe - that universal new birth which will occur when the dead shall rise, and all human things shall be changed, and a new order of things shall start up out of the ruins of the old, when the Son of man shall come to judgment. The passage, then, should be read, âYe which have followed me shall, as a reward in the great day of the resurrection of the dead, and of forming the new and eternal order of things - the day of judgment, the regeneration - be signally honored and blessed.
When the Son of man shall sit in the throne of his glory - That is, to judge the world. âThrone of gloryâ means glorious throne or a splendid throne. It is not to be taken literally, but is used to denote his character as a king and judge, and to signify the great dignity and majesty which will be displayed by him. See Matthew 24:30; Matthew 26:64; Acts 1:11; Acts 17:31.
Sit upon twelve thrones - This is figurative. To sit on a throne denotes power and honor, and means here that they would be distinguished above others, and be more highly honored and rewarded.
Judging the twelve tribes of Israel - Jesus will be the Judge of quick and dead. He only is qualified for it, and the Father hath given all judgment to the Son, John 5:22. To be a judge denotes rank, authority, power. The ancient judges of Israel were people of distinguished courage, patriotism, honor, and valor. Hence, the word comes to denote not so much an actual exercise of the power of passing judgment, as the honor attached to the office; and as earthly kings have those around them dignified with honors and office - counselors and judges, so Christ says that his apostles will occupy the same relative station in the great day. They will be honored by him, and by all, as apostles, as having, in the face of persecution, left all; as having laid the foundations of his church, and endured all the persecutions of the world.
The twelve tribes of Israel - This was the number of the ancient tribes. By this name the people of God were denoted. By this name Jesus here denotes his redeemed people. See also James 1:1, where Christians are called the twelve tribes. Here it means also, not the Jews, not the world, not the wicked, not that the apostles are to pronounce sentence on the enemies of God, but the people of God, the redeemed. Among them Jesus says his apostles will be honored in the day of judgment, as earthly kings place in posts of office and honor those who have signally served them. Compare the notes at 1 Corinthians 6:2.
Matthew 19:29
And every one that hath forsaken houses ... - In the days of Jesus, those who followed him were obliged, generally, to forsake houses and home, and to attend him.
In our time it is not often required that we should literally leave them, except when the life is devoted to him among the pagan; but it is always required that we love them less than we do him, that we give up all that is inconsistent with religion, and that we be ready to give up all when he demands it.
For my nameâs sake - From attachment to me. Mark adds, âand for the gospelâs;â that is, from obedience to the requirements of the gospel, and love for the service of the gospel.
Shall receive a hundred-fold - Mark says âa hundred-fold now in this time, houses, and brethren, and sisters,â etc. A hundred-fold means a hundred times as much. This is not to be understood literally, but that he will give what will be worth 100 times as much in the peace, and joy, and rewards of religion. It is also literally true that no manâs temporal interest is injured by the love of God. Mark adds, âwith persecutions.â These are not promised as a part of the reward; but amid their trials and persecutions they should find reward and peace.
Matthew 19:30
This verse should have been connected with the following chapter
The parable there spoken is expressly to illustrate this sentiment. See it explained in the notes at Matthew 20:16.
Remarks On Matthew 19:0
1. We should not throw ourselves unnecessarily in the way of the enemies of religion, Matthew 19:1. Jesus, to avoid the dangers to which he was exposed, left Jerusalem, and passed over to the other side of the Jordan. If duty calls us to remain in the presence of our enemies and the enemies of religion, we should do it. If we can do them good, we should do it. If our presence will only provoke them to anger and bitterness, then we should turn aside. Compare the notes at Matthew 10:23.
2. People will seek every occasion to ensnare Christians, Matthew 19:3. Questions will be proposed with great art, and with an appearance of sincerity, only for the purpose of leading them into difficulty. Cunning men know well how to propose such questions, and triumph much when they have perplexed believers. This is often the boast of people of some standing, who think they accomplish the great purposes of their existence if they can confound other people, and think it signal triumph if they can make others as miserable as themselves.
3. We should not refuse to answer such persons with mildness, when the Bible has settled the question, Matthew 19:4-6. Jesus answered a captious question, proposed on purpose to ensnare him. We may often do much to confound the enemies of religion, and to recommend it, when without passion we hear their inquiries, and deliberately inform them that the question has been settled by God. We had better, however, far better, say nothing in reply, than to answer in anger or to show that we are irritated. All the object of the enemy is gained if he can make us angry.
4. People will search and pervert the Bible for authority to indulge their sins and to perplex Christians, Matthew 19:7. No device is more common than to produce a passage of Scripture known to be misquoted or perverted, yet plausible, for the purpose of perplexing Christians. In such cases, the best way, often, is to say nothing. If unanswered, people will be ashamed of it; if answered, they gain their point, and are ready for debate and abuse.
5. We learn from this chapter that there is no union so intimate as the marriage connection, Matthew 19:6. Nothing is so tender and endearing as this union appointed by God for the welfare of man.
6. This union should not be entered into slightly or rashly. It involves all the happiness of this life and much of that to come. The union demands:
(1)Congeniality of feeling and disposition;
(2)Of rank or standing in life;
(3)Of temper;
(4)Similarity of acquirements;
(5)Of age;
(6)Of talent;
(7)Intimate acquaintance.
It should also be a union on religious feelings and opinions:
(1)Because religion is more important than anything else;
(2)Because it will give more happiness in the married life than anything else;
(3)Because where one only is pious, there is danger that the religion of the other will be obscured and blighted;
(4)Because no prospect is so painful as that of eternal separation;
(5)Because it is paganish, brutal, and mad, to partake the gifts of God in a family and offer no thanksgiving; inexpressibly wicked to live from day to day as if there were no God, no heaven, no hell;
(6)Because death is near, and nothing will soothe the pangs of parting but the hope of meeting in the resurrection of the just.
7. No human legislature has a right to declare divorces except in one single case, Matthew 19:9. If they do, they are accessories to the crime that may follow, and presume to legislate where God has legislated before them.
8. Those thus divorced, or pretended to be divorced, and marrying again, are, by the declaration of Jesus Christ, living in adultery, Matthew 19:9. It is no excuse to say that the law of the land divorced them. The law had no such right. If all the legislatures of the world were to say that it was lawful for a man to steal or to commit murder, it would not make it so, and, in spite of human permission, God would hold a man answerable for theft and murder. So, also, of adultery.
9. The marriage union demands kindness and love, Matthew 19:6. The husband and the wife are one. Love to each other is love to a second self. Hatred, and anger, and quarrels are against ourselves. The evils and quarrels in married life will descend on ourselves, and be gall and wormwood in our own cup.
10. Infants may be brought to Jesus to receive his blessing, Matthew 19:12-15. While on earth, he admitted them to his presence and blessed them with his prayers. If they might be brought then, they may be brought now. Their souls are as precious; their dangers are as great; their salvation is as important. A parent should require the most indubitable evidence that Jesus will not receive his offspring, and will be displeased if the offering is made, to deter him from this inestimable privilege.
11. If children may be brought, they should be brought. It is the solemn duty of a parent to seize upon all possible means of benefiting his children, and of presenting them to God to implore his blessing. In family prayer, in the sanctuary, and in the ordinance of baptism, the blessing of the Redeemer should be sought early and constantly on their precious and immortal souls.
12. Earnestness and deep anxiety are proper in seeking salvation, Matthew 19:16. The young man came running; he kneeled. It was not form and ceremony; it was life and reality. Religion is a great subject. Salvation is important beyond the power of language to express. Eternity is near, and damnation thunders along the path of the guilty. The sinner must be saved soon, or die forever. He cannot be too earnest. He cannot press with too great haste to Jesus. He should come running, and kneeling, and humbled, and lifting the agonizing cry, âWhat must I do to be saved?â
13. We should come young, Matthew 19:20. No one can come too young. God has the first claim on our affections. He made us, he keeps us, he provides for us, and it is right that we should give our first affections to him. No one who has become a Christian ever yet felt that he had become one too young. No young person that has given his heart to the Redeemer ever yet regretted it. They may give up the frivolous world to do it; they may leave the circles of the dance and the song; they may be exposed to contempt and persecution, but no matter. He who becomes a true Christian, no matter of what age or rank, blesses God that he was inclined to do it, and the time never can come when for one moment he will regret it. Why, then, will not the young give their hearts to the Saviour, and do that which they know they never can for one moment regret?
14. It is no dishonor for those who hold offices, and who are people of rank, to inquire on the subject of religion, Luke 18:18. Men of rank often suppose that it is only the weak, the credulous, and the ignorant that ever feel any anxiety about religion. Never was a greater mistake. It has been only profligate, and weak, and ignorant people that have been thoughtless. Two-thirds of all the profound investigations of the world have been on this very subject. The wisest and best of the pagans have devoted their lives to inquire about God and their own destiny. So in Christian lands. Were Bacon, Newton, Locke, Milton, Hale, and Boerhaave men of weak minds? Yet their deepest thoughts and most anxious inquiries were on this very subject. So in our own land. Were Washington, Ames, Henry, Jay, and Rush men of weak minds? Yet they were professed believers in revelation. And yet young men of rank, and wealth, and learning often think that they show great independence in refusing to think of what occupied the profound attention of these men, and fancy they are great only by refusing to tread in their steps. Never was a greater or more foolish mistake. If anything demands attention, it is, surely, the inquiry whether we are to be happy forever, or wretched; whether there is a God and Saviour; or whether we are âin a forsaken and fatherless world.â
15. It is as important for the rich to seek religion as the poor, Matthew 19:22. They will as certainly die; they as much need religion. Without it they cannot be happy. Riches will drive away no pain on a death-bed - will not go with us when we die - will not save us.
16. It is of special importance that wealthy young persons should be Christians. They are exposed to many dangers. The world - the âhappyâ and flattering world - will lead them astray. Fond of fashion, dress, and amusement, as many of them are, they are exposed to a thousand follies and dangers, from which nothing but religion can secrete them. Besides, they may do much good; and God will hold them answerable for all the good they might have done with their wealth.
17. The amiable, the lovely, the moral, need also an interest in Christ, Mark 10:21. If amiable, we should suppose they would be ready to embrace the Saviour. None was ever so moral, so lovely, so pure as he. If we really loved amiableness, then we should come to him - we should love him. But, alas! how many amiable young persons turn away from him, and refuse to follow him! Can they be really lovers of that which is pure and lovely? If so, then why turn away from the Lamb of God?
18. The amiable and the lovely need a better righteousness than their own. With all this, they may make an idol of the world; they may be proud, sensual, selfish, prayerless, and thoughtless about dying. Externally they appear lovely; but oh, how far is the heart from God!
19. Inquirers about religion usually depend on their own works, Matthew 19:16. They are not willing to trust to Jesus for salvation, and they ask what they shall do; and it is only when they find that they can do nothing - that they are poor, and helpless, and wretched that they east themselves on the mercy of God and find peace.
20. Compliments and flattering titles are evil, Matthew 19:17. They ascribe something to others which we know they do not possess. Often beauty is praised where we know there is no beauty - accomplishment where there is no accomplishment - talent where there is no talent. Such praises are falsehood. We know them to be such. We intend to deceive by them, and we know that they will produce pride and vanity. Often they are used for the purpose of destruction. If a man praises us too much, we should look to our purse or our virtue. We should feel that we are in danger, and the next thing will be a dreadful blow - the heavier for all this flattery. They that use compliments much, expect them from others; are galled and vexed when they are not obtained; and are in danger when they are.
21. If we are to be saved, we must do just what God commands us. Matthew 19:17-18. This is all we have to do. We are not to invent anything of our own. God has marked out the course, and we must follow it.
22. We are easily deceived about keeping the law, Matthew 19:17. We often think we observe it, when it is only the outward form that we have kept. The law is spiritual, and God requires the heart.
23. Riches are a blessing if used aright; if not, they are deceitful, dangerous, ruinous, Matthew 19:23-24. Thousands have lost their souls by the love of riches. None have ever been saved by it.
24. It is our duty to forsake all for Christ, Matthew 19:27-29. Be it little or much, it is all the same to him. It is the heart that he looks at; and we may as really show our love by giving up a fishing-boat and net, as by giving up a palace or a crown. If done in either case, it will be accepted.
25. Religion has its own rewards, Matthew 19:28-29. It gives more than it takes. It more than compensates for all that we surrender. It gives peace, joy, comfort in trial and in death, and heaven beyond. This is the testimony of all Christians of all denominations of all that have lived, and of all that do live that they never knew true peace until they found it in the gospel. The testimony of so many must be true. They have tried the world in all its forms of gaiety, folly, and vice, and they come and say with one voice, Here only is true peace. On any other subject they would be believed. Their testimony here must be true.
26. Those eminent for usefulness here will be received to distinguished honors and rewards in heaven, Matthew 19:28. They that turn many to righteousness shall shine as stars in the firmament forever. See the notes at Daniel 12:3.
Clarke's Notes on the Bible
Verse Matthew 19:28. Ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of his glory, c.] The punctuation which I have observed here, is that which is followed by the most eminent critics: the regeneration is thus referred to the time when Jesus shall sit on the throne of his glory, and not to the time of following him, which is utterly improper.
The regeneration, ÏαλιγγενεÏια. Some refer this to the time in which the new heavens and the new earth shall be created, and the soul and body united. The Pythagoreans termed that ÏαλιγγενεÏια, when, according to their doctrine of the transmigration or metempsychosis, the soul entered into a new body, and got into a new state of being. Clement, in his Epistle to the Corinthians, calls the restoration of the world, after the deluge, by the same name.
Judging the twelve tribes — From the parallel place, Luke 22:28-30, it is evident that sitting on thrones, and judging the twelve tribes, means simply obtaining eternal salvation, and the distinguishing privileges of the kingdom of glory, by those who continued faithful to Christ in his sufferings and death.
Judging, κÏινονÏεÏ. Kypke has shown that κÏινεÏθαι is to be understood in the sense of governing, presiding, holding the first or most distinguished place. Thus, Genesis 49:16, Dan shall JUDGE his people, i.e. shall preside in, or rule over them shall occupy a chief place among the tribes. It is well known that the Judges among the Jews were moderators, captains, chief, or head men. The sense therefore of our Lord's words appears to be, that these disciples should have those distinguished seats in glory which seem to belong peculiarly to the first confessors and martyrs. See 1 Thessalonians 4:14; 1 Thessalonians 4:16, and particularly Revelation 20:4-6.
The last-quoted passage brings into view the doctrine of the Millennium, when Jesus, after having formed the new heavens and the new earth, shall reign here gloriously among his ancients 365,000 years; for the thousand years referred to above are certainly prophetical years, in which, it is well known, each day stands for a year.
Others, of no mean note, are of opinion that the regeneration means the conversion of men by the preaching of the Gospel - that sitting on twelve thrones signifies the state of eminent dignity to which the apostles should be raised - and that judging the twelve tribes of Israel, means no more than exercising authority in the Church, and dispensing laws to the people of God. But I confess I do not see the propriety of this application of the terms, as the following verse seems to fix the meaning mentioned above.
