Verse-by-Verse Bible Commentary
Matthew 19:24

Clarke's Commentary

Verse Matthew 19:24. A camel — Instead of καμηλον, camel, six MSS. read καμιλον, cable, a mere gloss inserted by some who did not know that the other was a proverb common enough among the people of the east.

There is an expression similar to this in the Koran. "The impious, who in his arrogance shall accuse our doctrine of falsity, shall find the gates of heaven shut: nor shall he enter there till a camel shall pass through the eye of a needle. It is thus that we shall recompense the wicked." Al KORAN. Surat vii. ver. 37.

It was also a mode of expression common among the Jews, and signified a thing impossible. Hence this proverb: A camel in Media dances in a cabe; a measure which held about three pints. Again, No man sees a palm tree of gold, nor an elephant passing through the eye of a needle. Because these are impossible things. "Rabbi Shesheth answered Rabbi Amram, who had advanced an absurdity, Perhaps thou art one of the Pembidithians who can make an elephant pass through the eye of a needle; that is, says the Aruch, 'who speak things impossible.'" See Lightfoot and Schoettgen on this place.

Go through — But instead of διελθειν, about eighty MSS. with several versions and fathers, have εισελθειν, to enter in; but the difference is of little importance in an English translation, though of some consequence to the elegance of the Greek text.

Bridgeway Bible Commentary

110. The rich young man (Matthew 19:16-30; Mark 10:17-31; Luke 18:18-30)

A wealthy young man came to Jesus and asked what special deeds he should do to gain eternal life. Jesus responded that there was no need to ask him, because God had already told him in the Ten Commandments what he should do (Matthew 19:16-19). The man boasted that he had kept most of the commandments, but Jesus saw that at least he had failed in the last, which said ‘Do not covet’. While people around him were suffering from hunger and poverty, he was building up wealth. His desire for comfort and prosperity prevented him from giving himself to God, and so prevented him from receiving eternal life. If he wanted eternal life, he would have to get rid of the things that stood in its way (Matthew 19:20-22).

Wealth makes people independent of others, and for this reason the rich often find it difficult to acknowledge that they are not independent of God. Their wealth makes them no better in God’s sight than anyone else. As a result few of the rich enter the kingdom of God. Actually, no one at all could enter that kingdom apart from the work of God. By his grace he accepts those who humble themselves before him (Matthew 19:23-26).

Nevertheless, those who make sacrifices for the sake of Jesus will find that what they receive in eternity is incomparably greater than anything they may have lost in the present world. They may have to sacrifice wealth, status, family or friends, but in the age to come they will reign with Christ (Matthew 19:27-30).

Coffman's Commentaries on the Bible

And again I say unto you, It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God.

All attempts to make such a thing possible must appear ridiculous in the light of Christ's statement, a moment later, that such is "impossible" for human beings. Only the power of God can bring a man of wealth to quit trusting in his riches and to place his hope in God through Christ, or to possess his possessions instead of being possessed by them. People of affluence should always remember that only the power of the Eternal can empower them to force their wealth to subserve the purposes of God and His kingdom.

Barnes' Notes on the Whole 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 “good” 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 “Master” 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 “have eternal life” means to be saved. The happiness of heaven is called “life,” in opposition to the pains of hell, called “death,” 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,

1. Obey them, keep their commands,Colossians 3:20; Colossians 3:20; Ephesians 6:1-3.
2. Respect them, show them reverence.
3. Treat their opinions with respect - do not despise them or ridicule them.
4. 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.
5. 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.

1. It does not mean that I am to neglect my own business to take care of my neighbor’s. My happiness, salvation, health, and family are committed especially to myself; and, provided I do not interfere with my neighbor’s 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, “Defraud not;” 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 “perfect” 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; “Whoso keepeth his word, in him verily is the love of God perfected.” 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.

“One thing,” adds Mark, “thou lackest.” 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 needle’s 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 “How hard is it for them that trust in riches.” 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, “Ye 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. “Throne of glory” 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 name’s sake - From attachment to me. Mark adds, “and for the gospel’s;” 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 “a hundred-fold now in this time, houses, and brethren, and sisters,” 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 man’s temporal interest is injured by the love of God. Mark adds, “with persecutions.” 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, “What must I do to be saved?”

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 “in a forsaken and fatherless world.”

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 “happy” 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.

Smith's Bible Commentary

Chapter 19

Now it came to pass, when Jesus had finished these sayings, he departed from Galilee, and he came to the coast of Judea ( Matthew 19:1 );

Now that is the border of Judea, so He is moving south towards Jerusalem, for Jerusalem lies in the area of Judea, which is in the southern kingdom. So He has left the area of Naphtali and Psycar in the north, and has come down now to the area of Judea, there beyond Jordan.

And great multitudes followed him; and he healed them there. Then the Pharisees came unto him, [and notice this] they were tempting him ( Matthew 19:2-3 ),

This is a test question; it is a leading question. It is a question of entrapment. They are trying to trap Jesus in His words. And it is important that you realize that this is a trap question by the Pharisees. So they came unto Him, tempting Him, or trapping Him,

and saying unto him, Is it lawful for a man to put away his wife for every cause? ( Matthew 19:3 )

Now under the Mosaic law it says, if a man finds an uncleanness in his wife, and he is not content to remain with her, let him give her a writing of a bill of divorcement.

Now what is meant by finding an "uncleanness" in her? According to the liberal theologians of those days, an uncleanness could be her not fixing the kind of breakfast you enjoy. So if she boiled the egg too long, and the yoke was to hard, you could say, "That's it, I've had it. I divorce you". And you could hand her the paper and she had to leave. I mean she had no recourse. She was just out. And so they had applied a very liberal interpretation to this finding an uncleanness in her.

Other of the rabbis said that the uncleanness was a moral uncleanness. You discovered she was not a virgin when you married her, or if she would break the marriage vow, it was a moral uncleanness. And so there was the division among the Scribes and Pharisees, to which of the two schools they subscribed, whether Hallel, who took the very, narrow, moral uncleanness, or the other school that took a very much broader view.

So they were questioning Jesus, "Is it lawful for a man to put away his wife for every cause?"

And he answered and said unto them, Have you not read, that he which made them in the beginning [now notice, Jesus is going back not to the law, but He is going back to the beginning] he who made them in the beginning made them male and female ( Matthew 19:4 ),

Now there is quite a move on foot today to change what God has done. They'll never be successful. God help poor, sick humanity. I don't know if there is any transvestites here, but I cannot for the life of me understand that kind of a sickness, really.

God made them male and female,

And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they two shall be one flesh? Wherefore they are no more two, but they are one ( Matthew 19:5-6 ).

There is a unity that is brought about by marriage where the two become one flesh. Of course, that is literally true in your offspring. The two of you have become one flesh in your offspring. There is twenty-three of the chromosomes that come from each of you to begin that new life. How beautiful! You dads can't say, "That 's your kid, take care of him," because he is half yours too, twenty-three chromosomes from you. And so it is a perfect combination, the two shall become one flesh.

Wherefore they are no more two, but they are one. What therefore God hath joined together, let not man [by writing of divorcement or whatever] put asunder ( Matthew 19:6 ).

Now in those days women didn't have the power of divorce. And that's why God said, don't let man put it asunder, don't let man break it. God has made the two of you one, now don't let a man break that by writing out a divorcement for his wife.

Now,

They said unto Him ( Matthew 19:7 ),

Now picture the trap closing, ha, ha. He's fallen into it, because it was a trap question and He fell right into it. All right we've got Him now. And they said unto Him,

Why did Moses then command to give a writing of divorcement, and to put her away? ( Matthew 19:7 )

Now all of them recognized that the law that Moses gave came from God. If anything was inspired in the Bible, it was the law of Moses. And there were many of them that only believed that that part, and today still many only believe that the first five books of the Bible are inspired, but they all hold that that is the inspired Word. God gave us the law by Moses.

Now you are contradicting God. You see, this is the whole idea to put Him in contradicting what God said, and God said, "let him put her away." And you're saying, "you can't, you shouldn't if God has joined you together, you shouldn't break it by writing out an divorcement". So you're against God is the whole idea.

And Jesus said unto them, Moses because of the hardness of your hearts allowed you to put away your wives: [but again he is going back before Moses ever came on the scene] from the beginning it was not so ( Matthew 19:8 ).

You noticed in the first part He said, "in the beginning God made male and female." Now He is saying, "in the beginning it wasn't so. Moses, because of the hardness of your heart, gave the law for divorcing, but in the beginning this was not God's intention". In the beginning this is not what God desired or planned.

And I say unto you, [not Moses said, but I say] Whosoever shall put away his wife, except it be for fornication, [and notice He does make the exception] and shall marry another, commits adultery: and whoso marries her which is put away does commit adultery. His disciples said, Lord if that's the case, better that a guy not marry ( Matthew 19:9-10 ).

Now Jesus is being very straight. He is telling you what is God's original plan for man, one marriage of life. In the beginning this is what God intended when He made them male and female, that the two become one; so that the children will always have both parents and the security of a home, and a home environment in which to grow up. And wherever that breaks down, we find its effects throughout our entire social structure. And we see it today, the tremendous breakdown in our society, and the social order, because of the divided families and the children are always hurt, as a byproduct of this division.

Now Jesus did give the one cause, and that one cause is fornication. And in that case, the innocent party would be free to remarry, very plainly declares that if they put away their wife, except for fornication, and marry another, but the exception is there.

Now Jesus said unto His disciples when they were shocked at the straightness of His declaration.

All men cannot receive this saying, except to those to whom it is given ( Matthew 19:11 ).

Now this is the next saying that He is talking about.

For there are some who are eunuchs, which were so born from their mother's womb: there are others who are eunuchs, which were made eunuchs of men: and there be some eunuchs, which have made themselves eunuchs for the kingdom of heaven's sake. If you're able to receive it, let him receive it ( Matthew 19:12 ).

Am not able, so I just let it go. I am not an eunuch, nor do I desire to be.

Then were there brought unto him little children, that he should put his hands on them, and pray for them: and his disciples rebuked them. [That is the parents that were bringing them.] But Jesus said, Allow the little children, don't forbid them to come to me: for as such is the kingdom of heaven. And he laid his hands on them, and he departed from there ( Matthew 19:13-15 ).

Oh, I can get just such a beautiful picture of Jesus and the little children thronging around Him, and the love and the interest that He had in these little ones. And here the disciples thinking they were protecting Him, said, "Oh, don't bother the Lord with your little kids." Jesus said, "Wait a minute. Get out of the way, Peter, let that little one come to me. Don't forbid him, of such is the kingdom of heaven." He laid His hands on them and blessed them. Oh, I love it.

And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? ( Matthew 19:16 )

Well, here is the moralist; we see them today, people who are looking for some work whereby they might obtain the gift of eternal life. There are always those who are wanting to work their way into God's favor, work their way into God's blessings. If you'll just pray, then God will bless you. If you'll just fast, then God will bless you. If you'll just give, then God will bless you.

How many want a blessing? Then dig deep and give tonight, you know. And there are always those who want to do some work to obtain God's blessing upon their lives. What good work must I do that I may inherit eternal life? There is not a single work that you can do. Jesus later said, "With man it's impossible, there is no way that you can do any kind of a work that will save you. Salvation, eternal life is the gift of God, and it's not of works, lest any man should boast. We are His workmanship"( Ephesians 2:8-10 ).

And Jesus said unto him, Why callest thou me good? there is none good but one, and that is God ( Matthew 19:17 ):

Now here he said, "good master," Jesus said, "Why did you call me good? There is only one that is good, and that is God". Now obviously Jesus is saying one of two things. He is saying, "I am no good, or He is saying, I am God." Which do you think He is saying? What He is doing is trying to awaken the consciousness of this man to the fact that he has received a divine revelation. He is getting close. "Why did you call me good?" The reason why you called me good, is because you, though you don't realize it, have recognized something about me. "Why did you call me good?"

You remember when Peter said, "Thou art the Christ the son of the living God". Jesus said, "Blessed art you Simon Barjona. Flesh and blood did not reveal this to you"( Matthew 16:16-17 ). Jesus is saying much the same, "Hey, why did you call me good? Flesh and blood did not reveal this". There is a divine revelation here. "You called me good, but there is only one that is good, and that is God. You called me good, because I am God. You have recognized something here". "What must I do to have this eternal life, this age-abiding life, this quality of life that you have, this quality that I am observing and I am drawn to?" And Jesus is beginning to point out the way. First of all, the recognition of "who I am. Why did you call me good? There is none good but God".

And Jesus said,

But if you will enter into life, keep the commandments. And he said unto him, Which? and Jesus said, Thou shalt do no murder, Thou shalt not commit adultery, Thou shalt not steal, Thou shalt not bear false witness, honor thy father and thy mother: and, Thou shalt love thy neighbor as thyself ( Matthew 19:17-19 ).

Notice now, nothing is said of the first table of the law. Nothing is said of man's relationship to God. He did not give him the first four commandments: Thou shalt have no other God's before me. Thou shalt not make any graven images, to bow down to them, to worship them. Thou shalt not take the name of the Lord thy God in vain. And remember the Sabbath day to keep it holy. He didn't bring out any of the first four, man's relationship with God. He only dealt with man's relationship with man because this man was a moralist. He was that typical man, who was looking for a good work that he might do in order to inherit eternal life. He was used to doing good works. His life was spent in doing good works. And so Jesus gave to him those commandments that dealt with his relationship with fellow man.

And as Jesus flashed these before his eyes,

He answered and said unto him, All of these have I kept from my youth: but what lack I yet? ( Matthew 19:20 )

Now here is a man who is rich, he is a moralist. He's kept his relationship with his fellow men all that it should be. Throughout his life he's tried to do the good thing, the right thing to his fellow man. And yet he is conscious that there is a lack in his life. "I don't yet have what you have. What lack I yet?" He was conscious that there was still a lack in his own life, that there must be something more than just living a good life and being wealthy.

"What lack I yet?"

And Jesus said unto him, If you will be complete [totally complete, perfect], then go and sell what you have, and give it to the poor, and thou shalt have treasure in heaven: and come and follow me ( Matthew 19:21 ).

Now I'd like to read to you what Jesus is essentially saying to him." If you will be perfect, or complete, come follow me. The rest is only incidental." With the rest there is no universal application. That was the individual commandment to that man. It is not a universal application. This was not a requirement to any person who is going to be complete, or to have eternal life. It doesn't mean that you've got to sell everything you have and distribute it to the poor.

Now in the early church there was a movement of this sort. It ended in financial disaster; it also ended in some personal calamities. When the church first started, people were very excited about what was happening. And they were anticipating the Lord to return immediately, and a lot of them began to sell their properties and bring the price and lay it at the apostles' feet.

And there was one couple Ananias and Sapphira, who sold their property and they brought in part of the money and put it at Peter's feet. And Peter said, "Hey, wait a minute. Why have you conspired in your heart to lie against the Holy Spirit? You've not lied against men, you've lied against God. As long as the property was yours, did anyone require you to sell it? And even after you sold it, no one required that you bring everything in. But yet, you are making this pretense of bringing everything. You're trying to deceive God"( Acts 5:1-4 )

And there was swift judgment upon Ananias and his wife Sapphira, not because they didn't bring everything, but Peter makes it very clear, that they weren't required to sell their possessions. They weren't required to bring the money in. It was something that people did out of their own volition and free will.

And so Jesus when He says, "Go and sell what you have and distribute to the poor", is not a making a universal demand for those who would have eternal life. What the universal demand is, "come and follow me". You cannot have eternal life apart from following Jesus Christ, but He will always put the finger on whatever it is in your life that's keeping you from following Him. And with the case of this rich young ruler, the thing that was keeping him from following Jesus Christ was his riches. That was his god.

Jesus said, "You cannot serve God and mammon, you can't have two masters"( Matthew 6:24 ). If you have a false god that is controlling your life, then you've got to go and get rid of it, whatever it be. And you've got to have the true God on the throne of your life. Jesus said, "Come follow me. Why did you call me good? There is only one good, that's God. You called me good because you recognized that I am God. Now follow me; get rid of the false gods. Get rid of the empty gods; follow me, the true and living God."

And it's important that you observe this, because a lot of people make a big deal over, well, you got to go and sell everything you have and distribute it to the poor and all; not so. That is not a universal application. The universal application is, "Come follow me". He is the way to completeness. He is the way to eternal life; there is not any real life apart from Him.

Now when the young man heard that saying, he went away sorrowful: for he had great possessions. [Sorry, because he was so rich.] Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven. And again I say, It is easier for a camel to go through an eye of a needle, than for a rich man to enter into the kingdom of God. And when his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? And Jesus beheld them, and said unto them, With men it's impossible; but with God all things are possible ( Matthew 19:22-26 ).

Now when you go over to Israel today, the guides when you get to the Church of the Nativity, they will show you a little sub-gate under the gate into the church. And they tell you that that little sub-gate was called the eye of the needle, and that in the gates of the cities they always had this little sub-gate, which was called the eye of the needle. And in order to get the camel through it, they had to take all of the burden of the camel's back, and it had to get down on the ground. And a couple guys behind him pushing, and one guy in front of it pulling, to get it to squeeze through this eye of the needle in the gate. And they say that's what Jesus was talking about.

Isn't that interesting? They make it a possibility if you struggle hard enough, and if you grunt and groan enough you can actually save yourself. A lot of people would like to have you think that. But Jesus points out that that is entirely false. He is talking not about some little gate that you can, by a lot of effort, and grunts and groans squeeze and get through. He is talking about an eye of a needle, that a woman is sewing with, and you trying to get a camel through that? And that's why the disciples said, "Lord, who then can be saved?" and note, Jesus said what, "With man it is impossible." Remember that.

He didn't say, "You got to strain. You got to struggle. You got to grunt and groan, give it your best." He is saying, "It's impossible." Man cannot save himself. The moralist cannot save himself. No man by good works can save himself. No man by a good work can inherit age-abiding, eternal life. It is a gift of God, and it is only wrought by a miracle of God in our hearts and lives. For though it is impossible with men, with God all things are possible. It's even possible to save you.

And God has done the impossible in saving us tonight. And remember that. With man it is impossible. That eliminates the moralist completely. You cannot by your good works obtain for yourself a place in the kingdom of God. You've got to come as a little child and be converted and just simply trust in Jesus.

Then answered Peter and said unto him, Lord, we've forsaken all, and followed you; what are we going to have therefore? ( Matthew 19:27 )

Always looking for that, what do I got coming Lord? Am I going to be the greatest?

And Jesus said unto them, Verily I say unto you, That you which have followed me, in the regeneration [the re-creation, in making this new order] when the Son of man shall sit in the throne of his glory, ye also shall sit upon the twelve thrones, judging the twelve tribes of Israel ( Matthew 19:28 ).

Now in heaven John saw the throne of God, and there were twenty-four thrones around the throne of God, upon which were seated twenty-four elders. There are many who believe that those twenty-four elders are actually representative of the church. And of course if so, then twelve of them would be the apostles. There are some problems with that interpretation, but it is one of the interpretations that has been suggested for those twenty-four thrones, lesser thrones, about the throne of God. But nonetheless, Jesus said, "that they will be sitting upon twelve thrones judging the twelve tribes of Israel".

And everyone that hath forsaken, [now you've said you've forsaken all to follow me, but everyone who has forsaken,] his house, or his brothers, or sisters, or his father, or his mother, or his wife, or his children, or lands, for my name's sake ( Matthew 19:29 ),

If you have done it for His name's sake, that is, your wife will not follow you in your total commitment to Jesus Christ. And as Paul said, "if the unbelieving husband is not content to remain, let him depart"( 1 Corinthians 7:14 ). No one has left these things, forsaken these things for my sake,

but what he shall receive an hundredfold, and shall inherit everlasting life ( Matthew 19:29 ).

So not only does He give you a hundredfold now, but then eternal life.

But many that are first, shall be last ( Matthew 19:30 );

I think that He is here referring actually to the Jewish nation to whom the gospel was to be preached first. Paul said, "I am not ashamed of the gospel of Christ, upon our God of Salvation, to all that believe, to the Jew first, and also to the Greek"( Romans 1:16 ). But it was to go to the Jew first, and then to the Gentiles. Now they are going to be judging the twelve tribes. Why? Because the twelve tribes basically rejected the Messiah. "So those that were first shall be last."

and they that are last [that is the Gentiles] shall be first ( Matthew 19:30 ).

So in that kingdom that Jesus establishes, we shall be one with Him, joint heirs with the Son of the glorious kingdom of God throughout eternity. The gospel came to us last, but we have the first privileges in His glorious kingdom, who have believed on Jesus Christ. Were we who believe in Jesus Christ, are neither Jews nor Greeks, Barbarian, Scythian, bond or free, but Christ is everything.

We are a whole new nationality. We are new creatures in Christ Jesus. We are a new creation, a new race of people. So you really can't say, "Well, I am an Irishman, or an Englishman, or a Scotchman." You must say, "I am a Christian." You are a new race, you see, we're not related anymore to the whatever ethnic group we came from. We are all one in Jesus Christ. We now relate to a new source. "Well, that's my old Irish temper." Oh, no, no, that old Irish temper died when the old man died and you became a Christian. You can't pass it off now on the old Irish temper anymore. You're a new creature in Christ. You are a new creation. You are a new race of people in our Lord Jesus Christ. And so the last, "Many that are first shall be last, and the last shall be first".

Next week we'll continue in the next three chapters of Matthew's gospel. Shall we pray?

Father, again we thank you for your Word. Truly it is a lamp unto our feet and a light unto our path. May we walk in its light, be obedient unto its truth that we, Lord, would not seek to mold and shape your Word to our concepts but that we would have our concepts molded and shaped by Your Word. Help us, Father, that we might bend out necks to the authority of your truth rather than trying to bend the truth to fit our lose lifestyles. Jesus, let thy Word penetrate our hearts and give us O God a spirit of obedience and a spirit of forgiveness. In Jesus' name we pray. Amen. "

Contending for the Faith

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.

Mark indicates the disciples are amazed after Jesus’ statement (10:24). Jesus further illustrates His point by painting a picture of impossibility. The progression from verses 23 to 24 is climatic.

The camel is the largest of all beasts common to the Jews. The eye of a needle is the smallest opening of any familiar object. Although Jesus is certainly using hyperbole, many argue about how Jesus uses these terms. Notwithstanding, both camel and the needle should be interpreted literally. In order to minimize the "impossibility factor," some suggest the word "camel" (kamelos) is originally "cable" (kamilos—large rope of cable) and attribute the change to scribal error. The theory is without warrant. Ellicott notes that not a single manuscript supports the reading (279). MacArthur also notes that even if scribal error changed the word in one place, it is still unlikely those who copied the original manuscripts would all make the same mistakes in all three gospel accounts (199). Furthermore, accepting "rope" over "camel" does nothing to diminish the "impossibility factor." Rope cannot go through a needle’s eye.

Some conjecture that "eye of a needle" refers to some "small gate" in a city wall through which a camel might pass only by walking on its knees after its burden has been removed. But again, the theory is unwarranted since there is insufficient proof to support the idea of such a gate at Jerusalem or in any other city during Jesus’ day (McGarvey, Commentary on Matthew 169; Hendriksen 728; MacArthur 199; Robertson 157). MacArthur is correct when he argues that even if such an opening existed, it would be illogical for a person to pass through it when he might just as easily have taken his camel to a larger gate just a few hundred yards down the wall (199). Note, too, that Luke’s account employs a medical term (belone) that specifically denotes a surgical needle (18:25). Clearly, a "gate" is not the point of this "needle."

It may be that Jesus’ words reflect a common Jewish colloquialism and may have been a modified form of a Talmudic proverb. Broadus and others note that in the Talmud the idea of an "elephant" going through a "needle’s eye" is used several times to illustrate impossibility. Because elephants are not indigenous to Palestine, "camel" would be a natural substitute for His Jewish audience. Recall that Jesus also speaks of camels in condemning the religious practices of the Pharisees (23:24).

Dr. Constable's Expository Notes

"Truly I say to you" or "I tell you the truth" introduces another very important statement (cf. Matthew 5:18; et al.). Jesus evidently referred to a literal camel and a literal sewing needle (Gr. rhaphidos) here. His statement appears to have been a common proverbial expression for something impossible. I have not been able to find any basis for the view that "the eye of the needle" was a small gate, as some commentators have suggested. Jesus presented an impossible situation.

"We should recognize that by the standards of first-century Palestine, most upper-middle-class Westerners and those on the Pacific rim would be considered wealthy. For all such persons the questions of wealth, discipleship, and the poor cannot be side-stepped if following Christ and his teaching means anything at all." [Note: Hagner, Matthew 14-28, p. 562.]

Probably Jesus referred to the kingdom of God in Matthew 19:24 for the sake of variety since He had just spoken of the kingdom of heaven in Matthew 19:23. Also by using God’s name He stressed God’s personal authority. He proceeded to contrast two kings: God and Mammon. While some interpreters take the kingdom of God and the kingdom of heaven as two different kingdoms, usage argues for their being synonymous. [Note: See my comments on 3:1-2.]

Dr. Constable's Expository Notes

The teaching concerning riches 19:23-30 (cf. Mark 10:23-31; Luke 18:24-30)

Barclay's Daily Study Bible

Chapter 19

JEWISH MARRIAGE AND DIVORCE ( Matthew 19:1-9 )

19:1-9 When Jesus had finished these words, he left Galilee, and came into the districts of Judaea which are on the far side of the Jordan. Many crowds followed him, and he healed them there.

Pharisees came to him, trying to test him. "It is lawful," they said, "for a man to divorce his wife for any cause?" He answered, "Have you not read that from the beginning the Creator made them male and female, and he said, 'For this cause a man shall leave his father and his mother, and shall cleave to his wife, and the two shall become one flesh'? They are therefore no longer two, but one flesh. What, then, God has joined together, let no man separate." They said to him, "Why, then, did Moses lay it down to give her a big of divorcement, and to divorce her?" He said to them, "It was to meet the hardness of your heart that Moses allowed you to divorce your wives; but in the beginning that was not the state of things which was intended. I tell you that whoever divorces his wife, except on the ground of fornication, and marries another, commits adultery; and he who marries her who has been divorced commits adultery."

Here Jesus is dealing with what was in his day, as it is in our own, a vexed and burning question. Divorce was something about which there was no unanimity among the Jews; and the Pharisees were deliberately trying to involve Jesus in controversy.

No nation has ever had a higher view of marriage than the Jews. Marriage was a sacred duty. To remain unmarried after the age of twenty, except in order to concentrate upon the study of the Law, was to break a positive commandment to "be fruitful and multiply." He who had no children "slew his own posterity," and "lessened the image of God upon earth." "When husband and wife are worthy, the glory of God is with them."

Marriage was not to be entered into carelessly or lightly. Josephus outlines the Jewish approach to marriage, based on the Mosaic teaching (Antiquities of the Jews 4. 8. 23). A man must marry a virgin of good parentage. He must never corrupt another man's wife; and he must not marry a woman who had been a slave or a harlot. If a man accused his wife of not being a virgin when he married her, he must bring proofs of his accusation. Her father or brother must defend her. If the girl was vindicated he must take her in marriage, and could never again put her away, except for the most flagrant sin. If the accusation was proved to have been reckless and malicious, the man who made it must be beaten with forty stripes save one, and must pay fifty shekels to the girl's father. But if the charge was proved and the girl found guilty, if she was one of the ordinary people, the law was that she must be stoned to death, and if she was the daughter of a priest, she must be burned alive.

If a man seduced a girl who was espoused to be married, and the seduction took place with her consent, both he and she must be put to death. If in a lonely place or where there was no help present, the man forced the girl into sin, the man alone was put to death. If a man seduced an unespoused girl, he must marry her, or, if her father was unwilling for him to marry her, he must pay the father fifty shekels.

The Jewish laws of marriage and of purity aimed very high. Ideally divorce was hated. God had said, "I hate divorce" ( Malachi 2:16). It was said that the very altar wept tears when a man divorced the wife of his youth.

But ideal and actuality did not go hand in hand. In the situation there were two dangerous and damaging elements.

First, in the eyes of Jewish law a woman was a thing. She was the possession of her father, or of her husband as the case might be; and, therefore, she had, technically, no legal rights at all. Most Jewish marriages were arranged either by the parents or by professional match-makers. A girl might be engaged to be married in childhood, and was often engaged to be married to a man whom she had never seen. There was this safeguard--when she came to the age of twelve she could repudiate her father's choice of husband. But in matters of divorce, the general law was that the initiative must lie with the husband. The law ran: "A woman may be divorced with or without her consent, but a man can be divorced only with his consent." The woman could never initiate the process of divorce; she could not divorce, she had to be divorced.

There were certain safeguards. If a man divorced his wife on any other grounds than those of flagrant immorality, he must return her dowry; and this must have been a barrier to irresponsible divorce. The courts might put pressure on a man to divorce his wife, in the case, for instance, of refusal to consummate the marriage, of impotence, or of proved inability to support her properly. A wife could force her husband to divorce her, if he contracted a loathsome disease, such as leprosy, or if he was a tanner, which involved the gathering of dog's dung, or if he proposed to make her leave the Holy Land. But, by and large, the law was that the woman had no legal rights, and the right to divorce lay entirely with the husband.

Second, the process of divorce was fatally easy. That process was founded on the passage in the Mosaic Law to which Jesus' questioners referred: "When a man takes a wife and marries her, if then she finds no favour in his eyes because he has found some indecency in her, and he writes her a bill of divorce and puts it in her hand and sends her out of his house..." ( Deuteronomy 24:1). The bill of divorcement was a simple, one-sentence statement that the husband dismissed his wife. Josephus writes, "He that desires to be divorced from his wife for any cause whatsoever (and many such causes happen among men) let him, in writing, give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband." The one safeguard against the dangerous ease of the divorce process was the fact that, unless the woman was a notorious sinner, her dowry must be returned.

JEWISH GROUNDS OF DIVORCE ( Matthew 19:1-9 continued)

One of the great problems of Jewish divorce lies within the Mosaic enactment. That enactment states that a man may divorce his wife, "if she finds no favour in his eyes, because he has found some indecency in her." The question is--how is the phrase some indecency to be interpreted?

On this point the Jewish Rabbis were violently divided, and it was here that Jesus' questioners wished to involve him. The school of Shammai were quite clear that a matter of indecency meant fornication, and fornication alone, and that for no other cause could a wife by put away. Let a woman be as mischievous as Jezebel, so long as she did not commit adultery she could not be put away. On the other hand, the school of Hillel interpreted this matter of indecency in the widest possible way. They said that it meant that a man could divorce his wife if she spoiled his dinner, if she spun, or went with unbound hair, or spoke to men in the streets, if she spoke disrespectfully of his parents in his presence, if she was a brawling woman whose voice could be heard in the next house. Rabbi Akiba even went the length of saying that the phrase if she finds no favour in his eyes meant that a man could divorce his wife if he found a woman whom he liked better and considered more beautiful.

The tragedy was that, as was to be expected, it was the school of Hillel whose teachings prevailed; the marriage bond was often lightly held, and divorce on the most trivial ground was sadly common.

To complete the picture certain further facts must be added. It is relevant to note that under Rabbinic law divorce was compulsory for two reasons. It was compulsory for adultery. "A woman who has committed adultery must be divorced." Second, divorce was compulsory for sterility. The object of marriage was the procreation of children; and if after ten years a couple were still childless divorce was compulsory. In this case the woman might remarry, but the same regulation governed the second marriage.

Two further interesting Jewish regulations in regard to divorce must be added. First, desertion was never a cause for divorce. If there was desertion, death must be proved. The only relaxation was that, whereas all other facts needed the corroboration of two witnesses in Jewish law, one witness was enough to prove the death of a partner in marriage who had vanished and not come back.

Secondly, strangely enough, insanity was not a ground of divorce. If the wife became insane, the husband could not divorce her, for, if she was divorced, she would have no protector in her helplessness. There is a certain poignant mercy in that regulation. If the husband became insane, divorce was impossible, for in that case he was incapable of writing a bill of divorcement, and without such a bill, initiated by him, there could be no divorce.

When Jesus was asked this question, at the back of it was a situation which was vexed and troubled. He was to answer it in a way which came as a staggering surprise to both parties in the dispute, and which suggested a radical change in the whole situation.

THE ANSWER OF JESUS ( Matthew 19:1-9 continued)

In effect, the Pharisees were asking Jesus whether he favoured the strict view of Shammai or the laxer view of Hillel; and thereby seeking to involve him in controversy.

Jesus' answer was to take things back to the very beginning, back to the ideal of creation. In the beginning, he said, God created Adam and Eve, man and woman. Inevitably, in the very circumstances of the creation story, Adam and Eve were created for each other and for no one else; their union was necessarily complete and unbreakable. Now, says Jesus, these two are the pattern and the symbol of all who were to come. As A. H. McNeile puts it, "Each married couple is a reproduction of Adam and Eve, and their union is therefore no less indissoluble."

The argument is quite clear. In the case of Adam and Eve divorce was not only inadvisable; it was not only wrong; it was completely impossible, for the very simple reason that there was no one else whom either of them could possibly marry. Therefore Jesus was laying down the principle that an divorce is wrong. Thus early we must note that it is not a law; it is a principle, which is a very different thing.

Here, at once, the Pharisees saw a point of attack. Moses ( Deuteronomy 24:1 http://www.crossbooks.com/verse.asp?ref=Dt+24%3A1) had said that, if a man wished to divorce his wife because she had found no favour in his eyes, and because of some matter of indecency in her, he could give her a bill of divorce and the marriage was dissolved. Here was the very chance the Pharisees wanted. They could now say to Jesus, "Are you saying Moses was wrong? Are you seeking to abrogate the divine law which was given to Moses? Are you setting yourself above Moses as a law-giver?"

Jesus' answer was that what Moses said was not in fact a law, but nothing more than a concession. Moses did not command divorce; at the best he only permitted it in order to regulate a situation which would have become chaotically promiscuous. The Mosaic regulation was only a concession to fallen human nature. In Genesis 2:23-24 http://www.crossbooks.com/verse.asp?ref=+% Genesis 23:1-20 A23-24 , we have the ideal which God intended, the ideal that two people who marry should become so indissolubly one that they are one flesh. Jesus' answer was: "True, Moses permitted divorce; but that was a concession in view of a lost ideal. The ideal of marriage is to be found in the unbreakable, perfect union of Adam and Eve. That is what God meant marriage to be."

It is now that we are face to face with one of the most real and most acute difficulties in the New Testament. What did Jesus mean? There is even a prior question--what did Jesus say? The difficulty is--and there is no escaping it--that Mark and Matthew report the words of Jesus differently.

Matthew has:

I say to you: whoever divorces his wife, except for unchastity,

and marries another commits adultery ( Matthew 19:9).

Mark has:

Whoever divorces his wife and marries another, commits adultery

against her; and if she divorces her husband and marries another,

she commits adultery ( Mark 10:11-12).

Luke has still another version of this saying:

Everyone who divorces his wife and marries another commits

adultery, and he who marries a woman divorced from her

husband commits adultery. ( Luke 16:18).

There is the comparatively small difficulty that Mark implies that a woman can divorce her husband, a process which, as we have seen, was not possible under Jewish law. But the explanation is that Jesus must have well known that under Gentile law a woman could divorce her husband and in that particular clause he was looking beyond the Jewish world. The great difficulty is that both Mark and Luke make the prohibition of divorce absolute; with them there are no exceptions whatsoever. But Matthew has one saving clause--divorce is permitted on the ground of adultery. In this case there is no real escape from a decision. The only possible way out would be to say that in point of fact, under Jewish law, divorce for adultery was in any event compulsory, as we have seen, and that therefore Mark and Luke did not think that they need mention it; but then so was divorce for sterility.

In the last analysis we must choose between Matthew's version of this saying and that of Mark and Luke. We think there is little doubt that the version of Mark and Luke is right. There are two reasons. Only the absolute prohibition of separation will satisfy the ideal of the Adam and Eve symbolic complete union. And the staggered words of the disciples imply this absolute prohibition, for, in effect, they say ( Matthew 19:10) that if marriage is as binding as that, it is safer not to marry at all. There is little doubt that here we have Jesus laying down the principle--mark again, not, the law--that the ideal of marriage is a union which cannot be broken. There is much more to be said--but here the ideal, as God meant it, is laid down, and Matthew's saving clause is a later interpretation inserted in the light of the practice of the Church when he wrote.

THE HIGH IDEAL ( Matthew 19:1-9 continued)

Let us now go on to see the high ideal of the married state which Jesus sets before those who are willing to accept his commands. We will see that the Jewish ideal gives us the basis of the Christian ideal. The Jewish term for marriage was Kiddushin. Kiddushin meant sanctification or consecration. It was used to describe something which was dedicated to God as his exclusive and peculiar possession. Anything totally surrendered to God was kiddushin. This meant that in marriage the husband was consecrated to the wife, and the wife to the husband. The one became the exclusive possession of the other, as much as an offering became the exclusive possession of God. That is what Jesus meant when he said that for the sake of marriage a man would leave his father and his mother and cleave to his wife; and that is what he meant when he said that man and wife became so totally one that they could be called one flesh. That was God's ideal of marriage as the old Genesis story saw it ( Genesis 2:24), and that is the ideal which Jesus restated. Clearly that idea has certain consequences.

(i) This total unity means that marriage is not given for one act in life, however important that act may be, but for all. That is to say that, while sex is a supremely important part of marriage, it is not the whole of it. Any marriage entered into simply because an imperious physical desire can be satisfied in no other way is foredoomed to failure. Marriage is given, not that two people should do one thing together, but that they should do all things together.

(ii) Another way to put this is to say that marriage is the total union of two personalities. Two people can exist together in a variety of ways. One can be the dominant partner to such an extent that nothing matters but his wishes and his convenience and his aims in life, while the other is totally subservient and exists only to serve the desires and the needs of the other. Again, two people can exist in a kind of armed neutrality, where there is continuous tension and continuous opposition, and continuous collision between their wishes. Life can be one long argument, and the relationship is based at best on an uneasy compromise. Again, two people can base their relationship on a more or less resigned acceptance of each other. To all intents and purposes, while they live together, each goes his or her own way, and each has his or her own life. They share the same house but it would be an exaggeration to say that they share the same home.

Clearly none of these relationships is the ideal. The ideal is that in the marriage state two people find the completing of their personalities. Plato had a strange idea. He has a kind of legend that originally human beings were double what they are now. Because their size and strength made them arrogant, the gods cut them in halves; and real happiness comes when the two halves find each other again, and marry, and so complete each other.

Marriage should not narrow life; it should complete it. For both partners it must bring a new fulness, a new satisfaction, a new contentment into life. It is the union of two personalities in which the two complete each other. That does not mean that adjustments, and even sacrifices, have not to be made; but it does mean that the final relationship is fuller, more joyous, more satisfying than any life in singleness could be.

(iii) We may put this even more practically--marriage must be a sharing of all the circumstances of life. There is a certain danger in the delightful time of courtship. In such days it is almost inevitable that the two people will see each other at their best. These are days of glamour. They see each other in their best clothes; usually they are bent on some pleasure together; often money has not yet become a problem. But in marriage two people must see each other when they are not at their best; when they are tired and weary; when children bring the upset to a house and home that children must bring; when money is tight, and food and clothes and bills become a problem; when moonlight and roses become the kitchen sink and walking the floor at night with a crying baby. Unless two people are prepared to face the routine of life as well as the glamour of life together, marriage must be a failure.

(iv) From that there follows one thing, which is not universally true, but which is much more likely than not to be true. Marriage is most likely to be successful after a fairly long acquaintanceship, when the two people involved really know each other's background. Marriage means constantly living together. It is perfectly possible for ingrained habits, unconscious mannerisms, ways of upbringing to collide. The fuller the knowledge people have of each other before they decide indissolubly to link their lives together the better. This is not to deny that there can be such a thing as love at first sight, and that love can conquer all things, but the fact is that the greater mutual knowledge people have of each other the more likely they are to succeed in making their marriage what it ought to be.

(v) All this leads us to a final practical conclusion--the basis of marriage is togetherness, and the basis of togetherness is nothing other than considerateness. If marriage is to succeed, the partners must always be thinking more of each other than of themselves. Selfishness is the murderer of any personal relationship; and that is truest of all when two people are bound together in marriage.

Somerset Maughan tells of his mother. She was lovely and charming and beloved by all. His father was not by any means handsome, and had few social and surface gifts and graces. Someone once said to his mother, "When everyone is in love with you, and when you could have anyone you liked, how can you remain faithful to that ugly little man you married?" She answered simply: "He never hurts my feelings." There could be no finer tribute.

The true basis of marriage is not complicated and recondite--it is simply the love which thinks more of the happiness of others than it thinks of its own, the love which is proud to serve, which is able to understand, and therefore always able to forgive. That is to say, it is the Christlike love, which knows that in forgetting self it will find self, and that in losing itself it will complete itself.

THE REALIZATION OF THE IDEAL ( Matthew 19:10-12 )

19:10-12 His disciples said to him, "If the only reason for divorce between a man and his wife stands thus, it is not expedient to marry." He said to them, "Not all can receive this saying, but only those to whom it has been granted to do so. There are eunuchs who were born so from their mothers' womb; and there are eunuchs who have been made eunuchs by men; and there are eunuchs who have made themselves eunuchs for the sake of the Kingdom of Heaven. Let him who is able to receive this saying, receive it."

Here we come to the necessary amplification of what has gone before. When the disciples heard the ideal of marriage which Jesus set before them, they were daunted. Many a rabbinic saying would come into the mind of the disciples. The Rabbis had many sayings about unhappy marriages. "Among those who will never behold the face of Gehinnom is he who has had a bad wife." Such a man is saved from hell because he has expiated his sins on earth! "Among those whose life is not life is the man who is ruled by his wife." "A bad wife is like leprosy to her husband. What is the remedy? Let him divorce her and be cured of his leprosy." It was even laid down: "If a man has a bad wife, it is a religious duty to divorce her."

To men who had been brought up to listen to sayings like that the uncompromising demand of Jesus was an almost frightening thing. Their reaction was that, if marriage is so final and binding a relationship and if divorce is forbidden, it is better not to marry at all, for there is no escape route as they understood it--from an evil situation. Jesus gives two answers.

(i) He says quite clearly that not everyone can in fact accept this situation but only those to whom it has been granted to do so. In other words, only the Christian can accept the Christian ethic. Only the man who has the continual help of Jesus Christ and the continual guidance of the Holy Spirit can build up the personal relationship which the ideal of marriage demands. Only by the help of Jesus Christ can he develop the sympathy, the understanding, the forgiving spirit, the considerate love, which true marriage requires. Without that help these things are impossible. The Christian ideal of marriage involves the prerequisite that the partners are Christian.

Here is a truth which goes far beyond this particular application of it. We continually hear people say, "We accept the ethics of the Sermon on the Mount; but why bother about the divinity of Jesus, and his Resurrection, and his risen presence, and his Holy Spirit, and all that kind of thing? We accept that he was a good man, and that his teaching is the highest teaching ever given. Why not leave it at that, and get on with the living out of that teaching and never mind the theology?" The answer is quite simple. No one can live out Jesus Christ's teaching without Jesus Christ. And if Jesus was only a great and good man, even if he was the greatest and the best of men, then at most he is only a great example. His teaching becomes possible only in the conviction that he is not dead but present here to help us to carry it out. The teaching of Christ demands the presence of Christ; otherwise it is only an impossible--and a torturing--ideal. So, then, we have to face the fact that Christian marriage is possible only for Christians.

(ii) The passage finishes with a very puzzling verse about eunuchs. It is quite possible that Jesus said this on some other occasion, and that Matthew puts it here because he is collecting Jesus' teaching on marriage, for it was always Matthew's custom to gather together teaching on a particular subject.

A eunuch is a man who is unsexed. Jesus distinguishes three classes of people. There are those who, through some physical imperfection or deformity, can never be capable of sexual intercourse. There are those who have been made eunuchs by men. This represents customs which are strange to western civilization. Quite frequently in royal palaces servants, especially those who had to do with the royal harem, were deliberately castrated. Also, quite frequently priests who served in temples were castrated; this, for instance, is true of the priests who served in the Temple of Diana in Ephesus.

Then Jesus talks about those who have made themselves eunuchs for the sake of the Kingdom of God. We must be quite clear that this is not to be taken literally. One of the tragedies of the early Church was the case of Origen. When he was young he took this text quite literally and castrated himself, although he came to see that he was in error. Clement of Alexandria comes nearer it. He says, "The true eunuch is not he who cannot, but he who will not indulge in fleshly pleasures." By this phrase Jesus meant those who for the sake of the Kingdom deliberately bade farewell to marriage and to parenthood and to human physical love.

How can that be? It can happen that a man has to choose between some call to which he is challenged and human love. It has been said, "He travels the fastest who travels alone." A man may feel that he can do the work of some terrible slum parish only by living in circumstances in which marriage and a home are impossible. He may feel that he must accept some missionary call to a place where he cannot in conscience take a wife and beget children. He may even find that he is in love and then is offered an exacting task which the person he loves refuses to share. Then he must choose between human love and the task to which Christ calls him.

Thank God it is not often that such a choice comes to a man; but there are those who have taken upon themselves voluntarily vows of chastity, celibacy, purity, poverty, abstinence, continence. That will not be the way for the ordinary man, but the world would be a poorer place were it not for those who accept the challenge to travel alone for the sake of the work of Christ.

MARRIAGE AND DIVORCE ( Matthew 19:10-12 continued)

It would be wrong to leave this matter without some attempt to see what it actually means for the question of divorce at the present time.

We may at the beginning note this. What Jesus laid down was a principle and not a law. To turn this saying of Jesus into a law is gravely to misunderstand it. The Bible does not give us laws; it gives principles which we must prayerfully and intelligently apply to any given situation.

Of the Sabbath the Bible says, "In it you shall not do any work" ( Exodus 20:10). In point of fact we know that a complete cessation of work was never possible in any civilization. In an agricultural civilization cattle had still to be tended and cows had to be milked no matter what the day was. In a developed civilization certain public services must go on, or transport will stand still and water, light, and heat will not be available. In any home, especially where there are children, there has to be a certain amount of work.

A principle can never be quoted as a final law; a principle must always be applied to the individual situation. We cannot therefore settle the question of divorce simply by quoting the words of Jesus. That would be legalism; we must take the words of Jesus as a principle to apply to the individual cases as they meet us. That being so, certain truths emerge.

(i) Beyond all doubt the ideal is that marriage should be an indissoluble union between two people, and that marriage should be entered into as a total union of two personalities, not designed to make one act possible, but designed to make all life a satisfying and mutually completing fellowship. That is the essential basis on which we must proceed.

(ii) But life is not, and never can be, a completely tidy and orderly business. Into life there is bound to come sometimes the element of the unpredictable. Suppose, then, that two people enter into the marriage relationship; suppose they do so with the highest hopes and the highest ideals; and then suppose that something unaccountably goes wrong, and that the relationship which should be life's greatest joy becomes hell upon earth. Suppose all available help is called in to mend this broken and terrible situation. Suppose the doctor is called in to deal with physical things; the psychiatrist to deal with psychological things; the priest or the minister to deal with spiritual things. Suppose the trouble still to be there; suppose one of the partners to the marriage to be so constituted physically, mentally or spiritually that marriage is an impossibility, and suppose that discovery could not have been made until the experiment itself had been made--are then these two people to be for ever fettered together in a situation which cannot do other than bring a lifetime of misery to both?

It is extremely difficult to see how such reasoning can be called Christian; it is extremely hard to see Jesus legalistically condemning two people to any such situation. This is not to say that divorce should be made easy, but it is to say that when all the physical and mental and spiritual resources have been brought to bear on such a situation, and the situation remains incurable and even dangerous, then the situation should be ended; and the Church, so far from regarding people who have been involved in such a situation as being beyond the pale, should do everything it can in strength and tenderness to help them. There does not seem any other way than that in which to bring the real Spirit of Christ to bear.

(iii) But in this matter we are face to face with a most tragic situation. It often happens that the things which wreck marriage are in fact the things which the law cannot touch. A man in a moment of passion and failure of control commits adultery and spends the rest of his life in shame and in sorrow for what he did. That he should ever repeat his sin is the least likely thing in the world. Another man is a model of rectitude in public; to commit adultery is the last thing he would do; and yet by a day-to-day sadistic cruelty, a day-to-day selfishness, a day-to-day criticism and sarcasm and mental cruelty, he makes life a hell for those who live with him; and he does it with callous deliberation.

We may well remember that the sins which get into the newspapers and the sins whose consequences are most glaringly obvious need not be in the sight of God the greatest sins. Many a man and many a woman wreck the marriage relationship and yet present to the outer world a front of unimpeachable rectitude.

This whole matter is one to which we might well bring more sympathy and less condemnation, for of all things the failure of a marriage must least be approached in legalism and most in love. In such a case it is not a so-called law that must be conserved; it is human heart and soul. What is wanted is that there should be prayerful care and thought before the married state is entered upon; that if a marriage is in danger of failure every possible medical, psychological and spiritual resource should be mobilized to save it; but, that if there is something beyond the mending, the situation should be dealt with not with rigid legalism, but with understanding love.

JESUS' WELCOME FOR THE CHILDREN ( Matthew 19:13-15 )

19:13-15 Children were brought to him, that he might lay his hands on them, and pray for them. The disciples spoke sternly to them. Jesus said, "Let the little children come to me, and do not hinder them, for the Kingdom of Heaven belongs to such as they are." And after he had laid his hands on them, he went away from there.

It may well be said that here we have the loveliest incident in the gospel story. The characters all stand out clear and plain, although it only takes two verses to tell it.

(i) There are those who brought the children. No doubt these would be their mothers.

No wonder they wished Jesus to lay his hands on them. They had seen what these hands could do; had seen them touch disease and pain away; had seen them bring sight to the blind eyes, and peace to the distracted mind; and they wanted hands like that to touch their children. There are few stories which show so clearly the sheer loveliness of the life of Jesus. Those who brought the children would not know who Jesus was; they would be well aware that Jesus was anything but popular with the Scribes and the Pharisees, and the Priests and the Sadducees and the leaders of orthodox religion; but there was a loveliness on him.

Premanand tells of a thing his mother once said to him. When Premanand became a Christian his family cast him off, and the doors were shut against him; but sometimes he used to slip back to see his mother. She was broken-hearted that he had become a Christian, but she did not cease to love him. She told him that when she was carrying him in her womb a missionary gave her a copy of one of the gospels. She read it; she still had it. She told her son that she had no desire to become a Christian, but that sometimes, in those days before he was born, she used to long that he might grow up to be a man like this Jesus.

There is a loveliness on Jesus Christ that anyone can see. It is easy to think of these mothers in Palestine feeling that the touch of a man like that on their children's heads would bring a blessing, even if they did not understand why.

(ii) There are the disciples. The disciples sound as if they were rough and stern; but, if they were, it was love that made them so. Their one desire was to protect Jesus.

They saw how tired he was; they saw what healing cost him. He was talking to them so often about a cross, and they must have seen on his face the tension of his heart and soul. All that they wanted was to see that Jesus was not bothered. They could only think that at such a time as this the children were a nuisance to the Master. We must not think of them as hard; we must not condemn them; they wished only to save Jesus from another of those insistent demands which were always laying their claims upon his strength.

(iii) There is Jesus himself. This story tells us much about him.

He was the kind of person children loved. George Macdonald used to say that no man could be a follower of Jesus if the children were afraid to play at his door. Jesus was certainly no grim ascetic, if the children loved him.

Further, to Jesus no one was unimportant. Some might say, "It's only a child; don't let him bother you." Jesus would never say that. No one was ever a nuisance to Jesus. He was never too tired, never too busy to give all of himself to anyone who needed it. There is a strange difference between Jesus and many a famous preacher or evangelist. It is often next door to impossible to get into the presence of one of these famous ones. They have a kind of retinue and bodyguard which keep the public away lest the great man be wearied and bothered. Jesus was the opposite of that. The way to his presence was open to the humblest person and to the youngest child.

(iv) There are the children. Jesus said of them that they were nearer God than anyone else there. The child's simplicity is, indeed, closer to God than anything else. It is life's tragedy that, as we grow older, we so often grow further from God rather than nearer to him.

THE GREAT REFUSAL ( Matthew 19:16-22 )

19:16-22 And, look you, a man came to him and said, "Teacher, what good thing am I to do to possess eternal life?" He said to him, "Why do you ask me about the good? There is One who is good. If you wish to enter into life, keep the commandments." He said to him, "What kind of commandments?" Jesus said, "'You must not kill; you must not commit adultery; you must not steal; honour your father and your mother.' And, 'You must love your neighbour as yourself.'" The young man said, "I have observed all these things. What am I still lacking?" Jesus said to him, "If you wish to be complete, go, sell your possessions, and give to the poor, and you will have treasure in heaven; and come, follow me!" When the young man heard that saying, he went away in sorrow, for he had many possessions.

Here is one of the best-known and best-loved stories in the gospel history. One of the most interesting things about it is the way in which most of us, quite unconsciously, unite different details of it from the different gospels in order to get a complete picture. We usually call it the story of the Rich Young Ruler. All the gospels tell us that this man was rich, for therein is the point of the story. But only Matthew says that he was young ( Matthew 19:20); and only Luke says that he was a ruler ( Luke 18:18). It is interesting to see how, quite unconsciously, we have created for ourselves a composite picture composed of elements taken from all three gospels ( Matthew 19:16-22; Mark 10:17-22; Luke 18:18-23).

There is another interesting point about this story. Matthew alters the question put to Jesus by this man. Both Mark and Luke say that the question was: "Why do you call me good? No one is good but God alone" ( Mark 10:18; Luke 18:19). Matthew says that the question was: "Why do you ask me about what is good? One there is who is good" ( Matthew 19:17). (The text of the King James Version is in error here, as reference to any of the newer and more correct translations will show.) Matthew's is the latest of the first three gospels, and his reverence for Jesus is such that he cannot bear to show Jesus asking the question: "Why do you call me good?" That almost sounds to him as if Jesus was refusing to be called good, so he alters it into: "Why do you ask me about what is good?" in order to avoid the seeming irreverence.

This story teaches one of the deepest of all lessons for it has within it the whole basis of the difference between the right and the wrong idea of what religion is.

The man who came to Jesus was seeking for what he called eternal life. He was seeking for happiness, for satisfaction, for peace with God. But his very way of phrasing his question betrays him. He asks, "What must I do?" He is thinking in terms of actions. He is like the Pharisees; thinking in terms of keeping rules and regulations. He is thinking of piling up a credit balance-sheet with God by keeping the works of the law. He clearly knows nothing of a religion of grace. So Jesus tries to lead him on to a correct view.

Jesus answers him in his own terms. He tells him to keep the commandments. The young man asks what kind of commandments Jesus means. Thereupon Jesus cites five of the ten commandments. Now there are two important things about the commandments which Jesus chooses to cite.

First, they are all commandments from the second half of the decalogue, the half which deals, not with our duty to God, but with our duty to men. They are the commandments which govern our personal relationships, and our attitude to our fellow-men.

Second, Jesus cites one commandment, as it were, out of order. He cites the command to honour parents last, when in point of fact it ought to come first. It is clear that Jesus wishes to lay special stress on that commandment. Why? May it not be that this young man had grown rich and successful in his career, and had then forgotten his parents, who may have been very poor. He may well have risen in the world, and have been half-ashamed of the folks in the old home; and then he may have justified himself perfectly legally by the law of Korban, which Jesus had so unsparingly condemned ( Matthew 15:1-6; Mark 7:9-13). These passages show that he could well have done that, and still have legally claimed to have obeyed the commandments. In the very commandments which he cites Jesus is asking this young man what his attitude to his fellow-men and to his parents was, asking what his personal relationships were like.

The young man's answer was that he had kept the commandments; and yet there was still something which he knew he ought to have and which he had not got. So Jesus told him to sell all he had and give it to the poor and follow him.

It so happens that we have another account of this incident in the Gospel according to the Hebrews, which was one of the very early gospels which failed to be included in the New Testament. Its account gives us certain very valuable additional information. Here it is:

"The second of the rich men said to him, 'Master, what good thing

can I do and live?' He said unto him, 'O man, fulfil the law and

the prophets.' He answered him, 'I have kept them.' He said unto

him, 'Go, sell all that thou ownest, and distribute it unto the

poor, and, come, follow me.' But the rich man began to scratch

his head, and it pleased him not. And the Lord said unto him,

'How sayest thou, I have kept the law and the prophets? For it is

written in the law: Thou shalt love thy neighbour as thyself; and

lo, many of thy brethren, sons of Abraham, are clad in filth,

dying of hunger, and thine house is full of many good things, and

nought at an goeth out of it unto them.'"

Here is the key to the whole passage. The young man claimed to have kept the law. In the legal sense that might be true; but in the spiritual sense it was not true, because his attitude to his fellow-men was wrong. In the last analysis his attitude was utterly selfish. That is why Jesus confronted him with the challenge to sell all and to give to the poor. This man was so shackled to his possessions that nothing less than surgical excision of them would suffice. If a man looks on his possessions as given to him for nothing but his own comfort and convenience, they are a chain which must be broken; if he looks on his possessions as a means to helping others, they are his crown.

The great truth of this story lies in the way it illumines the meaning of eternal life. Eternal life is life such as God himself lives. The word for eternal is aionios ( G166) , which does not mean lasting for ever; it means such as befits God, or such as belongs to God, or such as is characteristic of God. The great characteristic of God is that he so loved and he gave. Therefore the essence of eternal life is not a carefully calculated keeping of the commandments and the rules and the regulations; eternal life is based on an attitude of loving and sacrificial generosity to our fellow-men. If we would find eternal life, if we would find happiness, joy, satisfaction, peace of mind and serenity of heart, it shall not be by piling up a credit balance with God through keeping commandments and observing rules and regulations; it shall be through reproducing God's attitude of love and care to our fellow-men. To follow Christ and in grace and generosity to serve the men for whom Christ died are one and the same thing.

In the end the young man turned away in great distress. He refused the challenge, because he had great possessions. His tragedy was that he loved things more than he loved people; and he loved himself more than he loved others. Any man who puts things before people and self before others, must turn his back on Jesus Christ.

THE PERIL OF RICHES ( Matthew 19:23-26 )

19:23-26 Jesus said to the disciples, "This is the truth I tell you--it is with difficulty that a rich man shall enter into the Kingdom of Heaven. Again I say unto you--it is easier for a camel to pass through the eye of a needle than for a rich man to enter into the Kingdom of Heaven." When the disciples heard this, they were exceedingly astonished. "What rich man, then," they said, "can be saved?" Jesus looked at them, "With men," he said, "this is impossible, but with God all things are possible."

The case of the Rich Young Ruler shed a vivid and a tragic light on the danger of riches; here was a man who had made the great refusal because he had great possessions. Jesus now goes on to underline that danger. "It is difficult," he said, "for a rich man to enter into the Kingdom of Heaven."

To illustrate how difficult that was he used a vivid simile. He said that it was as difficult for a rich man to enter the Kingdom of Heaven as it was for a camel to pass through the eye of a needle. Different interpretations have been given of the picture which Jesus was drawing.

The camel was the largest animal which the Jews knew. It is said that sometimes in walled cities there were two gates. There was the great main gate through which all trade and traffic moved. Beside it there was often a little low and narrow gate. When the great main gate was locked and guarded at night, the only way into the city was through the little gate, through which even a man could hardly pass erect. It is said that sometimes that little gate was called "The Needle's Eye." So it is suggested that Jesus was saying that it was just as difficult for a rich man to enter the Kingdom of Heaven as for a huge camel to get through the little gate through which a man can hardly pass.

There is another, and very attractive, suggestion. The Greek word for camel is kamelos ( G2574) ; the Greek word for a ship's hawser is kamilos. It was characteristic of later Greek that the vowel sounds tended to lose their sharp distinctions and to approximate to each other. In such Greek there would be hardly any discernible difference between the sound of "i" and "e"; they would both be pronounced as ee is in English. So, then, what Jesus may have said is that it was just as difficult for a rich man to enter into the Kingdom of Heaven as it would be to thread a darning-needle with a ship's cable or hawser. That indeed is a vivid picture.

But the likelihood is that Jesus was using the picture quite literally, and that he was actually saying that it was as hard for a rich man to enter the Kingdom of Heaven as it was for a camel to go through the eye of a needle. Wherein then lies this difficulty? Riches have three main effects on a man's outlook.

(i) Riches encourage a false independence. If a man is well-supplied with this world's goods, he is very apt to think that he can well deal with any situation which may arise.

There is a vivid instance of this in the letter to the Church of Laodicaea in the Revelation. Laodicaea was the richest town in Asia Minor. She was laid waste by an earthquake in A.D. 60. The Roman government offered aid and a large grant of money to repair her shattered buildings. She refused it, saying that she was well able to handle the situation by herself. "Laodicaea," said Tacitus, the Roman historian, "rose from the ruins entirely by her own resources and with no help from us." The Risen Christ hears Laodicaea say, "I am rich, I have prospered, and I need nothing" ( Revelation 3:17).

It was Walpole who coined the cynical epigram that every man has his price. If a man is wealthy he is apt to think that everything has its price, that if he wants a thing enough he can buy it, that if any difficult situation descends upon him he can buy his way out of it. He can come to think that he can buy his way into happiness and buy his way out of sorrow. So he comes to think that he can well do without God and is quite able to handle life by himself. There comes a time when a man discovers that that is an illusion, that there are things which money cannot buy, and things from which money cannot save him. But always there is the danger that great possessions encourage that false independence which thinks--until it learns better--that it has eliminated the need for God.

(ii) Riches shackle a man to this earth. "Where your treasure is," said Jesus, "there will your heart be also" ( Matthew 6:21). If everything a man desires is contained within this world, if all his interests are here, he never thinks of another world and of a hereafter. If a man has too big a stake on earth, he is very apt to forget that there is a heaven. After a tour of a certain wealthy and luxurious castle and estate, Dr. Johnson grimly remarked: "These are the things which make it difficult to die." It is perfectly possible for a man to be so interested in earthly things that he forgets heavenly things, to be so involved in the things that are seen that he forgets the things that are unseen--and therein lies tragedy, for the things which are seen are temporal but the things which are unseen are eternal.

(iii) Riches tend to make a man selfish. However much a man has, it is human for him to want still more, for, as it has been epigrammatically said, "Enough is always a little more than a man has." Further, once a man has possessed comfort and luxury, he always tends to fear the day when he may lose them. Life becomes a strenuous and worried struggle to retain the things he has. The result is that when a man becomes wealthy, instead of having the impulse to give things away, he very often has the impulse to cling on to them. His instinct is to amass more and more for the sake of the safety and the security which he thinks they will bring. The danger of riches is that they tend to make a man forget that he loses what he keeps, and gains what he gives away.

But Jesus did not say that it was impossible for a rich man to enter the Kingdom of Heaven. Zacchaeus was one of the richest men in Jericho, yet, all unexpectedly, he found the way in ( Luke 19:9). Joseph of Arimathaea was a rich man ( Matthew 27:57); Nicodemus must have been very wealthy, for he brought spices to anoint the dead body of Jesus, which were worth a king's ransom ( John 19:39). It is not that those who have riches are shut out. It is not that riches are a sin--but they are a danger. The basis of all Christianity is an imperious sense of need; when a man has many things on earth, he is in danger of thinking that he does not need God; when a man has few things on earth, he is often driven to God because he has nowhere else to go.

A WISE ANSWER TO A MISTAKEN QUESTION ( Matthew 19:27-30 )

19:27-30 Then Peter said to him, "Look you, we have left everything and have followed you. What then will we get?" Jesus said to him, "When all things are reborn, and when the Son of Man shall sit on the throne of his glory, you too, who have followed me, will also sit on twelve thrones, judging the twelve tribes of Israel. Anyone who has left houses, or brothers, or sisters, or father, or mother, or children, or lands for my name, will receive them a hundred times over, and he will enter into possession of eternal life. But many who were first will be last, and many who were last will be first."

It would have been very easy for Jesus to dismiss Peter's question with an impatient rebuke. In a sense, it was entirely the wrong question to ask. To put it bluntly, Peter was asking, "What do we get out of following you?" Jesus could well have said that anyone who followed him in that kind of spirit had no idea what following him meant at all. And yet it was a natural question. True, it had its implicit rebuke in the parable which followed; but Jesus did not scold Peter. He took his question, and out of it laid down three great laws of the Christian life.

(i) It is always true that he who shares Christ's campaign will share Christ's victory. In human warfare it has been too often true that the common soldiers who fought the battles were forgotten once the warfare was ended, and the victory won, and their usefulness past. In human warfare it has been too often true that men who fought to make a country in which heroes might live found that that same country had become a place where heroes might starve. It is not so with Jesus Christ. He who shares Christ's warfare will share Christ's triumph; and he who bears the Cross will wear the crown.

(ii) It is always true that the Christian will receive far more than ever he has to give up; but what he receives is not new material possessions, but a new fellowship, human and divine.

When a man becomes a Christian he enters into a new human fellowship; so long as there is a Christian Church, a Christian should never be friendless. If his Christian decision has meant that he has had to give up friends, it ought also to mean that he has entered into a wider circle of friendship than ever he knew before. It ought to be true that there is hardly a town or village or city anywhere where the Christian can be lonely. For where there is a Church, there is a fellowship into which he has a right to enter. It may be that the Christian who is a stranger is too shy to make that entry as he ought; it may be that the Church in the place where he is a stranger has become too much of a private clique to open its arms and its doors to him. But if the Christian ideal is being realized there is no place in the world with a Christian Church where the individual Christian should be friendless or lonely. Simply to be a Christian means to have entered into a fellowship which goes out to the ends of the earth.

Further, when a man becomes a Christian, he enters into a new divine fellowship. He enters into possession of eternal life, the life which is the very life of God. From other things a Christian may be separated, but he can never be separated from the love of God in Christ Jesus his Lord.

(iii) Finally, Jesus lays it down that there will be surprises in the final assessment. God's standards of judgment are not men's, if for no other reason than that God sees into the hearts of men. There is a new world to redress the balance of the old; there is eternity to adjust the misjudgments of time. And it may be that those who were humble on earth will be great in heaven, and that those who were great in this world will be humbled in the world to come.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

And again I say unto you,.... After the apostles had discovered their astonishment at the above expression, about the difficulty of a rich man entering into the kingdom of heaven; when they expected that, in a short time, all the rich and great men of the nation would espouse the interest of the Messiah, and acknowledge him as a temporal king, and add to the grandeur of his state and kingdom; and after he had in a mild and gentle manner, calling them "children", explained himself of such, that trusted in uncertain riches, served mammon, made these their gods, and placed their hope and happiness in them; in order to strengthen and confirm what he had before asserted, and to assure, in the strongest manner, the very great difficulty, and seeming impossibility, of rich men becoming followers of Christ here, or companions with him hereafter, he expresses himself in this proverbial way:

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: thus, when the Jews would express anything that was rare and unusual, difficult and impossible, they used a like saying with this. So speaking of showing persons the interpretation of their dreams g;

"Says Rabba, you know they do not show to a man a golden palm tree i.e. the interpretation of a dream about one, which, as the gloss says, is a thing he is not used to see, and of which he never thought, דעייל בקופא דמחטא

ולא פילא, "nor an elephant going through the eye of a needle".''

Again, to one that had delivered something as was thought very absurd, it is said h;

"perhaps thou art one of Pombeditha (a school of the Jews in Babylon) דמעיילין פילא בקופא דמחטא, "who make an elephant pass through the eye of a needle".''

That is, who teach such things as are equally as monstrous and absurd, and difficult of belief. So the authors of an edition of the book of Zohar, to set forth the difficulty of the work they engaged in, express themselves in this manner i:

"In the name of our God, we have seen fit, בקופא דמחטא

להכניס פילא, "to bring an elephant through the eye of a needle".''

And not only among the Jews, but in other eastern nations, this proverbial way of speaking was used, to signify difficulties or impossibilities. Mahomet has it in his Alcoran k;

"Verily, says he, they who shall charge our signs with falsehood, and shall proudly reject them, the gates of heaven shall not be opened to them, neither shall they enter into paradise, "until a camel pass through the eye of a needle".''

All which show, that there is no need to suppose, that by a camel is meant, not the creature so called, but a cable rope, as some have thought; since these common proverbs manifestly make it appear, that a creature is intended, and which aggravates the difficulty: the reason why instead of an elephant, as used in most of the above sayings, Christ makes mention of a camel, may be, because that might be more known in Judea, than the other; and because the hump on its back would serve to make the thing still more impracticable.

g T. Bab. Beracot fol. 55. 2. h T. Bab Bava Metzia, fol. 38. 2. i Prefat. ad Zohar, Ed. Sultzbach. k Chap. 7. p. 120. Ed. Sale.

Henry's Complete Commentary on the Bible

      23 Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.   24 And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.   25 When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved?   26 But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.   27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?   28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.   29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundredfold, and shall inherit everlasting life.   30 But many that are first shall be last; and the last shall be first.

      We have here Christ's discourse with his disciples upon occasion of the rich man's breaking with Christ.

      I. Christ took occasion from thence to show the difficulty of the salvation of the rich people, Matthew 19:23-26; Matthew 19:23-26.

      1. That it is a very hard thing for a rich man to get to heaven, such a rich man as this here. Note, From the harms and falls of others it is good for us to infer that which will be of caution to us.

      Now, (1.) This is vehemently asserted by our Saviour, Matthew 19:23; Matthew 19:24. He said this to his disciples, who were poor, and had but little in the world, to reconcile them to their condition with this, that the less they had of worldly wealth, the less hindrance they had in the way to heaven. Note, It should be a satisfaction to them who are in a low condition, that they are not exposed to the temptations of a high and prosperous condition: If they live more hardy in this world than the rich, yet, if withal they get more easily to a better world, they have no reason to complain. This saying is ratified, Matthew 19:23; Matthew 19:23. Verily I say unto you. He that has reason to know what the way to heaven is, for he has laid it open, he tells us that this is one of the greatest difficulties in that way. It is repeated, Matthew 19:24; Matthew 19:24. Again I say unto you. Thus he speaks once, yea, twice that which man is loth to perceive and more loth to believe.

      [1.] He saith that it is a hard thing for a rich man to be a good Christian, and to be saved; to enter into the kingdom of heaven, either here or hereafter. The way to heaven is to all a narrow way, and the gate that leads into it, a strait gate; but it is particularly so to rich people. More duties are expected from them than from others, which they can hardly do; and more sins do easily beset them, which they can hardly avoid. Rich people have great temptations to resist, and such as are very insinuating; it is hard not to be charmed with a smiling world; very hard, when we are filled with these hid treasures, not to take up with them for a portion. Rich people have a great account to make up for their estates, their interest, their time, and their opportunities of doing and getting good, above others. It must be a great measure of divine grace that will enable a man to break through these difficulties.

      [2.] He saith that the conversion and salvation of a rich man is so extremely difficult, that it is easier for a camel to go through the eye of a needle,Matthew 19:24; Matthew 19:24. This is a proverbial expression, denoting a difficulty altogether unconquerable by the art and power of man; nothing less than the almighty grace of God will enable a rich man to get over this difficulty. The difficulty of the salvation of apostates (Hebrews 6:4), and of old sinners (Jeremiah 13:23), is thus represented as an impossibility. The salvation of any is so very difficult (even the righteous scarcely are saved), that, where there is a peculiar difficulty, it is fitly set forth thus. It is very rare for a man to be rich, and not to set his heart upon his riches; and it is utterly impossible for a man that sets his heart upon his riches, to get to heaven; for if any man love the world, the love of the Father is not in him,1 John 2:15; James 4:4. First, The way to heaven is very fitly compared to a needle's eye, which is hard to hit and hard to get through. Secondly, A rich man is fitly compared to a camel, a beast of burthen, for he has riches, as a camel has his load, he carries it, but it is another's, he has it from others, spends it for others, and must shortly leave it to others; it is a burthen, for men load themselves with thick clay,Habakkuk 2:6. A camel is a large creature, but unwieldy.

      (2.) This truth is very much wondered at, and scarcely credited by the disciples (Matthew 19:25; Matthew 19:25); They were exceedingly amazed, saying, Who then can be saved? Many surprising truths Christ told them, which they ere astonished at, and knew not what to make of; this was one, but their weakness was the cause of their wonder. It was not in contradiction to Christ, but for awakening to themselves, that they said, Who then can be saved? Note, Considering the many difficulties that are in the way of salvation, it is really strange that any are saved. When we think how good God is, it may seem a wonder that so few are his; but when we think how bad man is, it is more a wonder that so many are, and Christ will be eternally admired in them. Who then can be saved? Since so many are rich, and have great possessions, and so many more would be rich, and are well affected to great possessions; who can be saved? If riches are a hindrance to rich people, are not price and luxury incident to those that are not rich, and as dangerous to them? and who then can get to heaven? This is a good reason why rich people should strive against the stream.

      2. That, though it be hard, yet it is not impossible, for the rich to be saved (Matthew 19:26; Matthew 19:26); Jesus beheld them, turned and looked wistfully upon his disciples, to shame them out of their fond conceit of the advantages rich people had in spiritual things. He beheld them as men that had got over this difficulty, and were in a fair way for heaven, and the more so because poor in this world; and he said unto them, with men this is impossible, but with God all things are possible. This is a great truth in general, that God is able to do that which quite exceeds all created power; that nothing is too hard for God, Genesis 18:14; Numbers 11:23. When men are at a loss, God is not, for his power is infinite and irresistible; but this truth is here applied, (1.) To the salvation of any. Who can be saved? say the disciples. None, saith Christ, by any created power. With men this is impossible: the wisdom of man would soon be nonplussed in contriving, and the power of man baffled in effecting, the salvation of a soul. No creature can work the change that is necessary to the salvation of a soul, either in itself or in any one else. With men it is impossible that so strong a stream should be turned, so hard a heart softened, so stubborn a will bowed. It is a creation, it is a resurrection, and with men this is impossible; it can never be done by philosophy, medicine, or politics; but with God all things are possible. Note, The beginning, progress, and perfection, of the work of salvation, depend entirely upon the almighty power of God, to which all things are possible. Faith is wrought by that power (Ephesians 1:19), and is kept by it, 1 Peter 1:5. Job's experience of God's convincing, humbling grace, made him acknowledge more than any thing else, I know that thou canst do every thing,Job 42:2. (2.) To the salvation of rich people especially; it is impossible with men that such should be saved, but with God even this is possible; not that rich people should be saved in their worldliness, but that they should be saved from it. Note, The sanctification and salvation of such as are surrounded with the temptations of this world are not to be despaired of; it is possible; it may be brought about by the all-sufficiency of the divine grace; and when such are brought to heaven, they will be there everlasting monuments of the power of God. I am willing to think that in this word of Christ there is an intimation o mercy Christ had yet in store for this young gentleman, who was now gone away sorrowful; it was not impossible to God yet to recover him, and bring him to a better mind.

      II. Peter took occasion from hence to enquire what they should get by it, who had come up to these terms, upon which this young man broke with Christ, and had left all to follow him, Matthew 19:27; Matthew 19:27, c. We have here the disciples' expectations from Christ, and his promises to them.

      1. We have their expectations from Christ Peter, in the name of the rest, signifies that they depended upon him for something considerable in lieu of what they had left for him; Behold, we have forsaken all, and have followed thee; what shall we have therefore? Christ had promised the young man, that, if he would sell all, and come and follow him, he should have treasure in heaven; now Peter desires to know,

      (1.) Whether they had sufficiently come up to those terms: they had not sold all (for they had many of them wives and families to provide for), but they had forsaken all; they had not given it to the poor, but they had renounced it as far as it might be any way a hindrance to them in serving Christ. Note, When we hear what are the characters of those that shall be saved, it concerns us to enquire whether we, through grace, answer those characters. Now Peter hopes that, as to the main scope and intendment of the condition, they had come up to it, for God had wrought in them a holy contempt of the world and the things that are seen, in comparison with Christ and the things that are not seen; and how this must be evidenced, no certain rule can be given, but according as we are called.

      Lord, saith Peter, we have forsaken all. Alas! it was but a poor all that they had forsaken; one of them had indeed quitted a place in the custom-house, but Peter and the most of them had only left a few boats and nets, and the appurtenances of a poor fishing-trade; and yet observe how Peter there speaks of it, as it had been some mighty thing; Behold, we have forsaken all. Note, We are too apt to make the most of our services and sufferings, our expenses and losses, for Christ, and to think we have made him much our debtor. However, Christ does not upbraid them with this; though it was but little that they had forsaken, yet it was their all, like the widow's two mites, and was as dear to them as if it had been more, and therefore Christ took it kindly that they left it to follow him; for he accepts according to what a man hath.

      (2.) Whether therefore they might expect that treasure which the young man shall have if he will sell all. "Lord," saith Peter, "shall we have it, who have left all?" All people are for what they can get; and Christ's followers are allowed to consult their own true interest, and to ask, What shall we have? Christ looked at the joy set before him, and Moses at the recompence of reward. For this end it is set before us, that by a patient continuance in well-doing we may seek for it. Christ encourages us to ask what we shall gain by leaving all to follow him; that we may see he doth not call us to our prejudice, but unspeakably to our advantage. As it is the language of an obediential faith to ask, "What shall we do?" with an eye to the precepts; so it is of a hoping, trusting faith, to ask, "What shall we have?" with an eye to the promises. But observe, The disciples had long since left all to engage themselves in the service of Christ, and yet never till now asked, What shall we have? Though there was no visible prospect of advantage by it, they were so well assured of his goodness, that they knew they should not lose by him at last, and therefore referred themselves to him, in what way he would make up their losses to them; minded their work, and asked not what should be their wages. Note, It honours Christ, to trust him and serve him, and not to bargain with him. Now that this young man was gone from Christ to his possessions, it was time for them to think which they should take to, what they should trust to. When we see what others keep by their hypocrisy and apostasy, it is proper for us to consider what we hope, through grace, to gain, not for, but by, our sincerity and constancy, and then we shall see more reason to pity them than to envy them.

      2. We have here Christ's promises to them, and to all others that tread in the steps of their faith and obedience. What there was either of vain-glory or of vain hopes in that which Peter said, Christ overlooks, and is not extreme to mark it, but takes this occasion to give the bond of a promise,

      (1.) To his immediate followers, Matthew 19:28; Matthew 19:28. They had signalized their respect to him, as the first that followed him, and to them he promises not only treasure, but honour, in heaven; and here they have a grant or patent for it from him who is the fountain of honour in that kingdom; Ye which have followed me in the regeneration shall sit upon twelve thrones. Observe,

      [1.] The preamble to the patent, or the consideration of the grant, which, as usual, is a recital of their services; "You have followed me in the regeneration, and therefore this will I do for you." The time of Christ's appearing in this world was a time of regeneration, of reformation (Hebrews 9:10), when old things began to pass away, and all things to look new. The disciples had followed Christ when the church was yet in the embryo state, when the gospel temple was but in the framing, when they had more of the work and service of the apostles than of the dignity and power that belonged to their office. Now they followed Christ with constant fatigue, when few did; and therefore on them he will put particular marks of honour. Note, Christ hath special favour for those who begin early with him, who trust him further than they can see him, as they did who followed him in the regeneration. Observe, Peter spoke of their forsaking all, to follow him, Christ only speaks of their following him, which was the main matter.

      [2.] The date of their honour, which fixes the time when it should commence; not immediately from the day of the date of these presents, no, they must continue a while in obscurity, as they were. But when the Son of man shall sit in the throne of his glory; and to this some refer that, in the regeneration; "You who now have followed me, shall, in the regeneration, be thus dignified." Christ's second coming will be a regeneration, when there shall be new heavens, and a new earth, and the restitution of all things. All that partake of the regeneration in grace (John 3:3) shall partake of the regeneration in glory; for as grace is the first resurrection (Revelation 20:6), so glory is the second regeneration.

      Now their honour being adjourned till the Son of man's sitting in the throne of his glory, intimates, First, That they must stay for their advancement till then. Note, As long as our Master's glory is delayed, it is fit that ours should be so too, and that we should wait for it with an earnest expectation, as of a hope not seen.Romans 8:19. We must live, and work, and suffer, in faith, and hope, and patience, which therefore must be tried by these delays. Secondly, That they must share with Christ in his advancement; their honour must be a communion with him in his honour. They, having suffered with a suffering Jesus, must reign with a reigning Jesus, for both here and hereafter Christ will be all in all; we must be where he is (John 12:26), must appear with him (Colossians 3:4); and this will be an abundant recompence not only for our loss, but for the delay; and when our Lord comes, we shall receive not only our own, but our own with usury. The longest voyages make the richest returns.

      [3.] The honour itself hereby granted; Ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. It is hard to determine the particular sense of this promise, and whether it was not to have many accomplishments, which I see no harm in admitting. First, When Christ is ascended to the right hand of the Father, and sits on the throne of his glory, then the apostles shall receive power by the Holy Ghost (Acts 1:8); shall be so much advanced above themselves as they are now, that they shall think themselves upon thrones, in promoting the gospel; they shall deliver it with authority, as a judge from the bench; they shall then have their commission enlarged, and shall publish the laws of Christ, by which the church, God's spiritual Israel (Galatians 6:16), shall be governed, and Israel according to the flesh, that continues in infidelity, with all others that do likewise, shall be condemned. The honour and power given them, may be explained by Jeremiah 1:19, See, I have set thee over the nations; and Ezekiel 20:4, Wilt thou judge them? and Daniel 7:18, The saints shall take the kingdom; and Revelation 12:1, where the doctrine of Christ is called a crown of twelve stars. Secondly, When Christ appears for the destruction of Jerusalem (Matthew 24:31; Matthew 24:31), then shall he send the apostles to judge the Jewish nation, because in that destruction their predictions, according to the word of Christ, would be accomplished. Thirdly, Some think it has reference to the conversion of the Jews, which is yet to come, at the latter end of the world, after the fall of antichrist; so Dr. Whitby; and that "it respects the apostles' government or the twelve tribes of Israel, not by a resurrection of their persons, but by a reviviscence of that Spirit which resided in them, and of that purity and knowledge which they delivered to the world, and, chiefly, by admission of their gospel to be the standard of their faith and the direction of their lives." Fourthly, It is certainly to have its full accomplishment at the second coming of Jesus Christ, when the saints in general shall judge the world, and the twelve apostles especially, as assessors with Christ, in the judgment of the great day, when all the world shall receive their final doom, and they shall ratify and applaud the sentence. But the tribe of Israel are named, partly because the number of the apostles was designedly the same with the number of the tribes; partly because the apostles were Jews, befriended them most, but were most spitefully persecuted by them; and it intimates that the saints will judge their acquaintance and kindred according to the flesh, and will, in the great day, judge those they had a kindness for; will judge their persecutors, who in this world judged them.

      But the general intendment of this promise is, to show the glory and dignity reserved for the saints in heaven, which will be an abundant recompence for the disgrace they suffered here in Christ's cause. There are higher degrees of glory for those that have done and suffered most. The apostles in this world were hurried and tossed, there they shall sit down at rest and ease; here bonds, and afflictions, and deaths, did abide them, but there they shall sit on thrones of glory; here they were dragged to the bar, there they shall be advanced to the bench; here the twelve tribes of Israel trampled upon them, there they shall tremble before them. And will not this be recompence enough to make up all their losses and expenses for Christ? Luke 22:29.

      [4.] The ratification of this grant; it is firm, it is inviolably immutably sure; for Christ hath said, "Verily I say unto you, I the Amen, the faithful Witness, who am empowered to make this grant, I have said it, and it cannot be disannulled."

      (2.) Here is a promise to all others that should in like manner leave all to follow Christ. It was not peculiar to the apostles, to be thus preferred, but this honour have all his saints. Christ will take care they shall none of them lose by him (Matthew 19:29; Matthew 19:29); Every one that has forsaken any thing for Christ, shall receive.

      [1.] Losses for Christ are here supposed. Christ had told them that his disciples must deny themselves in all that is done to them in this world; now here he specifies particulars; for it is good to count upon the worst. If they have not forsaken all, as the apostles did, yet they have forsaken a great deal, houses suppose, and have turned themselves out, to wander in deserts; or dear relations, that would not go with them, to follow Christ; these are particularly mentioned, as hardest for a tender gracious spirit to part with; brethren, or sisters, or father, or mother, or wife, or children; and lands are added in the close; the profits of which were the support of the family.

      Now, First, the loss of these things is supposed to be for Christ's name's sake; else he doth not oblige himself to make it up. Many forsake brethren, and wife, and children, in humour and passion, as the bird that wanders from her nest; that is a sinful desertion. But if we forsake them for Christ's sake, because we cannot keep them and keep a good conscience, we must either quit them, or quit our interest in Christ; if we do not quit our concern for them, or our duty to them, but our comfort in them, and will do it rather than deny Christ, and this with an eye to him, and to his will and glory, this is that which shall be thus recompensed. It is not the suffering, but the cause, that makes both the martyr and the confessor.

      Secondly, It is supposed to be a great loss; and yet Christ undertakes to make up, for he is able to do it, be it ever so great. See the barbarity of the persecutors, that they stripped innocent people of all they had, for no other crime than their adherence to Christ! See the patience of the persecuted; and the strength of their love to Christ, which was such as all these waters could not quench!

      [2.] A recompence of these losses is here secured. Thousands have dealt with Christ, and have trusted him far; but never any one lost by him, never any one but was an unspeakable gainer by him, when the account came to be balanced. Christ here gives his word for it, that he will not only indemnify his suffering servants, and save them harmless, but will abundantly reward them. Let them make a schedule of their losses for Christ, and they shall be sure to receive,

      First, A hundred-fold in this life; sometimes in kind, in the things themselves which they have parted with. God will raise up for his suffering servants more friends, that will be so to them for Christ's sake, than they have left that were so for their own sakes. The apostles, wherever they came, met with those that were kind to them, and entertained them, and opened their hearts and doors to them. However, they shall receive a hundred-fold, in kindness, in those things that are abundantly better and more valuable. Their graces shall increase, their comforts abound, they shall have tokens of God's love, more free communion with him, more full communications from him, clearer foresights, and sweeter foretastes, of the glory to be revealed; and then they may truly say, they have received a hundred times more comfort in God and Christ than they could have had in wife, or children.

      Secondly, Eternal life at last. The former is reward enough, if there were no more; cent. per cent. is great profit; what then is a hundred to one? But this comes in over and above, as it were, into the bargain. The life here promised includes in it all the comforts of life in the highest degree, and all eternal. Now if we could but mix faith with the promise, and trust Christ for the performance of it, surely we should think nothing too much to do, nothing too hard to suffer, nothing too dear to part with, for him.

      Our Saviour, in the last verse, obviates a mistake of some, as if pre-eminence in glory went by precedence in time, rather than the measure and degree of grace. No; Many that are first, shall be last, and the last, first,Matthew 19:30; Matthew 19:30. God will cross his hands; will reveal that to babes, which he hid from the wise and prudent; will reject unbelieving Jews and receive believing Gentiles. The heavenly inheritance is not given as earthly inheritances commonly are, by seniority of age, and priority of birth, but according to God's pleasure. This is the text of another sermon, which we shall meet with in the next chapter.

Kelly Commentary on Books of the Bible

Chapter 8, which opens the portion that comes before us tonight, is a striking illustration as well as proof of the method which God has been pleased to employ in giving us the apostle Matthew's account of our Lord Jesus. The dispensational aim here leads to a more manifest disregard of the bare circumstance of time than in any other specimen of these gospels. This is the more to be noticed, inasmuch as the gospel of Matthew has been in general adopted as the standard of time, save by those who have rather inclined to Luke as supplying the desideratum. To me it is evident, from a careful comparison of them all, as I think it is capable of clear and adequate proof to an unprejudiced Christian mind, that neither Matthew nor Luke confines himself to such an order of events. Of course, both do preserve chronological order when it is compatible with the objects the Holy Spirit had in inspiring them; but in both the order of time is subordinated to still greater purposes which God had in view. If we compare the eighth chapter, for example, with the corresponding circumstances, as far as they appear, in the gospel of Mark, we shall find the latter gives us notes of time, which leave no doubt on my mind that Mark adheres to the scale of time: the design of the Holy Ghost required it, instead of dispensing with it in his case. The question fairly arises, Why it is that the Holy Ghost has been pleased so remarkably to leave time out of the question in this chapter, as well as in the next? The same indifference to the mere sequence of events is found occasionally in other parts of the gospel; but I have purposely dwelt upon this chapter 8, because here we have it throughout, and at the same time with evidence exceedingly simple and convincing.

The first thing to be remarked is, that the leper was an early incident in the manifestation of the healing power of our Lord. In his defilement he came to Jesus and sought to be cleansed, before the delivery of the sermon on the mount. Accordingly, notice that, in the manner in which the Holy Ghost introduces it, there is no statement of time whatever. No doubt the first verse says, that "when He was come down from the mount, great multitudes followed Him;" but then the second verse gives no intimation that the subject which follows is to be taken as chronologically subsequent. It does not say, that " then there came a leper," or " immediately there came a leper." No word whatever implies that the cleansing of the leper happened at that time. It says simply, "And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean." Verse 4 seems quite adverse to the idea that great multitudes were witnesses of the cure; for why "tell no man," if so many knew it already? Inattention to this has perplexed many. They have not seized the aim of each gospel. They have treated the Bible either with levity, or as too awful a book to be apprehended really; not with the reverence of faith, which waits on Him, and fails not in due time to understand His word. God does not permit Scripture to be thus used without losing its force, its beauty, and the grand object for which it was written.

If we turn toMark 1:1-45; Mark 1:1-45, the proof of what I have said will appear as to the leper. At its close we see the leper approaching the Lord, after He had been preaching throughout Galilee and casting out devils. In Mark 2:1-28 it says, "And again he entered into Capernaum." He had been there before. Then, in Mark 3:1-35, there are notes of time more or less strong. In verse 13 our Lord "goeth up into a mountain, and calleth unto him whom he would: and they came unto him. And he ordained twelve, that they should be with him, and that he might send them forth to preach." To him who compares this with Luke 6:1-49, there need not remain a question as to the identity of the scene. They are the circumstances that preceded the discourse upon the mount, as given in Matthew 5:1-48; Matthew 6:1-34; Matthew 7:1-29. It was after our Lord had called the twelve, and ordained them not after He had sent them forth, but after He had appointed them apostles that the Lord comes down to a plateau upon the mountain, instead of remaining upon the more elevated parts where He had been before. Descending then upon the plateau, He delivered what is commonly called the Sermon on the Mount.

Examine the Scripture, and you will see for yourselves. It is not a thing that can be settled by a mere assertion. On the other hand, it is not too much to say, that the same Scriptures which convince one unbiassed mind that pays heed to these notes of time, will produce no less effect on others. If I assume from the words "set forth in order," in the beginning of Luke's gospel, that therefore his is the chronological account, it will only lead me into confusion, both as to Luke and the other gospels; for proofs abound that the order of Luke, most methodical as he is, is by no means absolutely that of time. Of course, there is often the order of time, but through the central part, and not infrequently elsewhere, his setting forth in order turns on another principle, quite independent of mere succession of events. In other words, it is certain that in the gospel of Luke, in whose preface we have expressly the words "set in order," the Holy Ghost does in no way tie Himself to what, after all, is the most elementary form of arrangement; for it needs little observation to see, that the simple sequence of facts as they occurred is that which demands a faithful enumeration, and nothing more. Whereas, on the contrary, there are other kinds of order that call for more profound thought and enlarged views, if we may speak now after the manner of men; and, indeed, I deny not that these the Holy Ghost employed in His own wisdom, though it is hardly needful to say He could, if He pleased, demonstrate His superiority to any means or qualifications whatsoever. He could and did form His instruments according to His own sovereign will. It is a question, then, of internal evidence, what that particular order is which God has employed in each different gospel. Particular epochs in Luke are noted with great care; but, speaking now of the general course of the Lord's life, a little attention will discover, from the immensely greater preponderance paid to the consideration of time in the second gospel, that there we have events from first to last given to us in their consecutive order. It appears to me, that the nature or aim of Mark's gospel demands this. The grounds of such a judgment will naturally come before us ere long: I can merely refer to it now as my conviction.

If this be a sound judgment, the comparison of the first chapter of Mark affords decisive evidence that the Holy Ghost in Matthew has taken the leper out of the mere time and circumstances of actual occurrence, and has reserved his case for a wholly different service. It is true that in this particular instance Mark no more surrounds the leper with notes of time and place than do Matthew and Luke. We are dependent, therefore, for determining this case, on the fact that Mark does habitually adhere to the chain of events. But if Matthew here laid aside all question of time, it was in view of other and weightier considerations for his object. In other words, the leper is here introduced after the sermon on the mount, though, in fact, the circumstance took place long before it. The design is, I think, manifest: the Spirit of God is here giving a vivid picture of the manifestation of the Messiah, of His divine glory, of His grace and power, with the effect of this manifestation. Hence it is that He has grouped together circumstances which make this plain, without raising the question of when they occurred; in fact, they range over a large space, and, otherwise viewed, are in total disorder. Thus it is easy to see, that the reason for here putting together the leper and the centurion lies in the Lord's dealing with the Jew, on the one hand, and, on the other hand, in His deep grace working in the Gentile's heart, and forming his faith, as well as answering it, according to His own heart. The leper approaches the Lord with homage, but with a most inadequate belief in His love and readiness to meet his need. The Saviour, while He puts forth His hand, touching him as man, and yet as none but Jehovah might dare to do, dispels the hopeless disease at once. Thus, and after the tenderest sort, there is that which evidences the Messiah on earth present to heal His people who appeal to Him; and the Jew, above all counting upon His bodily presence demanding it, I may say, according to the warrant of prophecy, finds in Jesus not merely the man, but the God of Israel. Who but God could heal? Who could touch the leper save Emmanuel? A mere Jew would have been defiled. He who gave the law maintained its authority, and used it as an occasion for testifying His own power and presence. Would any man make of the Messiah a mere man and a mere subject of the law given by Moses? Let them read their error in One who was evidently superior to the condition and the ruin of man in Israel. Let them recognize the power that banished the leprosy, and the grace withal that touched the leper. It was true that He was made of woman, and made under the law; but He was Jehovah Himself, that lowly Nazarene. However suitable to the Jewish expectation that He should be found a man, undeniably there was that apparent which was infinitely above the Jew's thought; for the Jew showed his own degradation and unbelief in the low ideas he entertained of the Messiah. He was really God in man; and all these wonderful features are here presented and compressed in this most simple, but at the same time significant, action of the Saviour the fitting frontispiece to Matthew's manifestation of the Messiah to Israel.

In immediate juxtaposition to this stands the Gentile centurion, who seeks healing for his servant. Considerable time, it is true, elapsed between the two facts; but this only makes it the more sure and plain, that they are grouped together with a divine purpose. The Lord then had been shown such as He was towards Israel, had Israel in their leprosy come to Him, as did the leper, even with a faith exceedingly short of that which was due to His real glory and His love. But Israel had no sense of their leprosy; and they valued not, but despised, their Messiah, albeit divine I might almost say because divine. Next, we behold Him meeting the centurion after another manner altogether. If He offers to go to his house, it was to bring out the faith that He had created in the heart of the centurion. Gentile as he was, he was for that very, reason the less narrowed in his thoughts of the Saviour by the prevalent notions of Israel, yea, or even by Old Testament hopes, precious as they are. God had given his soul a deeper, fuller sight of Christ; for the Gentile's words prove that he had apprehended God in the man who was healing at that moment all sickness and disease in Galilee. I say not how fax he had realized this profound truth; I say not that he could have defined his thoughts; but he knew and declared His command of all as truly God. In him there was a spiritual force far beyond that found in the leper, to whom the hand that touched, as well as cleansed, him proclaimed Israel's need and state as truly as Emmanuel's grace.

As for the Gentile, the Lord's proffer to go and heal his servant brought out the singular strength of his faith. "Lord, I am not worthy that thou shouldest come under my roof" He had only to say in a word, and his servant should be healed. The bodily presence of the Messiah was not needed. God could not be limited by a question of place; His word was enough. Disease must obey Him, as the soldier or the servant obeyed the centurion, their superior. What an anticipation of the walk by faith, not by sight, in which the Gentiles, when called, ought to have glorified God, when the rejection of the Messiah by His own ancient people gave occasion to the Gentile call as a distinct thing! It is evident that the bodily presence of the Messiah is the very essence of the former scene, as it ought to be in dealing with the leper, who is a kind of type of what Israel should have been in seeking cleansing at His hands. So, on the other hand, the centurion sets forth with no less aptness the characteristic faith that suits the Gentile, in a simplicity which looks for nothing but the word of His mouth, is perfectly content with it, knows that, whatever the disease may be, He has only to speak the word, and it is done according to His divine will. That blessed One was here whom he knew to be God, who was to him the impersonation of divine power and goodness His presence was uncalled for, His word more than enough. The Lord admired the faith superior to Israel's, and took that occasion to intimate the casting out of the sons or natural heirs of the kingdom, and the entrance of many from east and west to sit down with Abraham, and Isaac, and Jacob, in the kingdom of the heavens. What can be conceived so perfectly to illustrate the great design of the gospel of Matthew?

Thus, in the scene of the leper, we have Jesus presented as "Jehovah that healeth Israel," as man here below, and in Jewish relationships, still maintaining the law. Next, we find Him confessed by the centurion, no longer as the Messiah, when actually with them, confessed according to a faith which saw the deeper glory of His person as supreme, competent to heal, no matter where, or whom, or what, by a word; and this the Lord Himself hails as the foreshadowing of a rich incoming of many multitudes to the praise of His name, when the Jews should be cast out. Evidently it is the change of dispensation that is in question and at hand, the cutting off of the fleshly seed for their unbelief, and the bringing in of numerous believers in the name of the Lord from among the Gentiles.

Then follows another incident, which equally proves that the Spirit of God is not here reciting the facts in their natural succession; for it is assuredly not at this moment historically that the Lord goes into the house of Peter, sees there his wife's mother laid sick of a fever, touches her hand, and raises her up, so that she ministers unto them at once. In this we have another striking illustration of the same principle, because this miracle, in point of fact, was wrought long before the healing of the centurion's servant, or even of the leper. This, too, we ascertain from Mark 1:1-45, where there are clear marks of the time. The Lord was in Capernaum, where Peter lived; and on a certain Sabbath-day, after the call of Peter, wrought in the synagogue mighty deeds, which are here recorded, and by Luke also. Verse 29 gives us strict time. "And forthwith when they were come out of the synagogue they entered into the house of Simon and Andrew, with James and John; but Simon's wife's mother was sick of a fever, and anon they tell Him of her. And He came and took her by the hand, and lifted her up, and immediately the fever left her, and she ministered unto them." It would require the credulity of a sceptic to believe that this is not the self-same fact that we have before us inMatthew 8:1-34; Matthew 8:1-34. I feel sure that no Christian harbours a doubt about it. But if this be so, there is here absolute certainty that our Lord, on the very Sabbath in which He cast out the unclean spirit from the man in the synagogue of Capernaum, immediately after quitting the synagogue, entered the house of Peter, and that there and then He healed Peter's wife's mother of the fever. Subsequent, considerably, to this was the case of the centurion's servant, preceded a good while before by the cleansing of the leper.

How are we to account for a selection so marked, an elimination of time so complete? Surely not by inaccuracy; surely not by indifference to order, but contrariwise by divine wisdom that arranged the facts with a view to a purpose worthy of itself: God's arrangement of all things more particularly in this part of Matthew to give us an adequate manifestation of the Messiah; and, as we have seen, first, what He was to the appeal of the Jew; next, what He was and would be to Gentile faith, in still richer form and fulness. So now we have, in the healing of Peter's mother-in-law, another fact containing a principle of great value, that His grace towards the Gentile does not in the least degree blunt His heart to the claims of relationship after the flesh. It was clearly a question of connection with the apostle of the circumcision ( i.e., Peter's wife's mother). We have the natural tie here brought into prominence; and this was a claim that Christ slighted not. For He loved Peter felt for him, and his wife's mother was precious in His sight. This sets forth not at all the way in which the Christian stands related to Christ; for even though we had known Him after the flesh, henceforth know we Him no more. But it is expressly the pattern after which He was to deal, and will deal, with Israel. Zion may say of the Lord who laboured in vain, whom the nation abhorred, "The Lord hath forsaken me, and my Lord hath forgotten me." Not so. "Can a woman forget her sucking child? yea, they may forget, yet will not I forget thee. Behold, I have graven thee upon the palms of my hands." Thus it is shown that, though we have rich grace to the Gentile, there is the remembrance of natural relationship still.

In the evening multitudes are brought, taking advantage of the power that had so shown itself, publicly in the synagogue, and privately in the house of Peter; and the Lord accomplished the words ofIsaiah 53:4; Isaiah 53:4: "Himself," it is said, "took our infirmities, and bare our sicknesses," an oracle we might do well to consider in the limit of its application here. In what sense did Jesus, our Lord, take their infirmities, and bear their sicknesses? In this, as I believe, that He never employed the virtue that was in Him to meet sickness or infirmity as a matter of mere power, but in deep compassionate feeling He entered into the whole reality of the case. He healed, and bore its burden on His heart before God, as truly as He took it away from men. It was precisely because He was Himself untouchable by sickness and infirmity, that He was free so to take up each consequence of sin thus. Therefore it was not a mere simple fact that He banished sickness or infirmity, but He carried them in His spirit before God. To my mind, the depth of such grace only enhances the beauty of Jesus, and is the very last possible ground that justifies man in thinking lightly of the Saviour.

After this our Lord sees great multitudes following Him, and gives commandment to go to the other side. Here again is found a fresh case of the same remarkable principle of selection of events to form a complete picture, which I have maintained to be the true key of all. The Spirit of God has been pleased to cull and class facts otherwise unconnected; for here follow conversations that took place a long time after any of the events we have been occupied with. When do you suppose these conversations actually occurred, if we go to the question of their date? Take notice of the care with which the Spirit of God here omits all reference to this: "And a certain scribe came." There is no note of the time when he came, but simply the fact that he did come. It was really after the transfiguration recorded in chapter 17 of our gospel. Subsequently to that, the scribe offered to follow Jesus whithersoever He went. We know this by comparing it with the gospel of Luke. And so with the other conversation: "Lord, suffer me first to go and bury my father;" it was after the glory of Christ had been witnessed on the holy mount, when man's selfishness of heart showed itself in contrast to the grace of God.

Next, the storm follows. "There arose a great tempest in the sea, insomuch, that the ship was covered with the waves; but he was asleep." When did this take place, if we enquire into it merely as a matter of historical fact? On the evening of the day when He delivered the seven parables given in Matthew 13:1-58. The truth of this is apparent, if we compare the gospel of Mark. Thus, the fourth chapter of Mark coincides, marked with such data as can leave no doubt. We have, first, the sower sowing the word. Then, after the parable of the mustard seed (ver. 33), it is added, "And with many such parables spake He the word unto them . . . . and when they were alone, He expounded all things to His disciples [in both the parables and the explanations alluding to what we possess in Matthew 13:1-58.]. And the same day, when the even was come, He saith unto them, let us pass over unto the other side. [There is what I call a clear, unmistakable note of time.] And when they had sent away the multitude, they took Him even as He was in the ship. And there were also with Him other little ships. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. And He was in the hinder part of the ship, asleep on a pillow: and they awake Him, and say unto Him, Master, carest thou not that we perish? And He arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. And He said unto them, Why are ye so fearful? how is it that ye have no faith? And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey Him?" After this (what makes it still more unquestionable) comes the case of the demoniac. It is true, we have only one in Mark, as in Luke; whereas in our gospel we have two. Nothing can be simpler. There were two; but the Spirit of God chose out, in Mark and Luke, the more remarkable of the two, and traces for us his history, a history of no small interest and importance, as we may feel when we come to Mark; but it was of equal moment for the gospel of Matthew that the two demoniacs should be mentioned here, although one of them was in himself, as I gather, a far more strikingly desperate case than the other. The reason I consider to be plain; and the same principle applies to various other parts of our gospel where we have two cases mentioned, where in the other gospels we have only one. The key to it is this, that Matthew was led by the Holy Ghost to keep in view adequate testimony to the Jewish people; it was the tender goodness of God that would meet them in a manner that was suitable under the law. Now, it was an established principle, that in the mouth of two or three witnesses every word should be established. This, then, I apprehend to be the reason why we End two demoniacs mentioned; whereas, in Mark or Luke for other purposes, the Spirit of God only draws attention to one of the two. A Gentile (indeed, any mind not under any kind of legal prejudice or difficulty) would be far more moved by a detailed account of what was more, conspicuous. The fact of two without the personal details would not powerfully tell upon mere Gentiles perhaps, though to a Jew it might be for some ends necessary. I do not pretend to say this was the only purpose served; far be it from me to think of restraining the Spirit of God within the narrow bounds of our vision. Let none suppose that, in giving my own convictions, I have the presumptuous thought of putting these forward as if they were the sole motives in God's mind. It is enough to meet a difficulty which many feel by the simple plea that the reason assigned is in my judgment a valid explanation, and in itself a sufficient solution of the apparent discrepancy. If it be so, it is surely a ground of thankfulness to God; for it turns a stumbling-block into an evidence of the perfection of Scripture.

Reviewing, then, these closing incidents of the chapter (ver. Matthew 13:19-22), we find first of all the utter worthlessness of the flesh's readiness to follow Jesus. The motives of the natural heart are laid bare. Does this scribe offer to follow Jesus? He was not called. Such is the perversity of man, that he who is not called thinks he can follow Jesus whithersoever He goes. The Lord hints at what the man's real desires were not Christ, not heaven, not eternity, but present things. If he were willing to follow the Lord, it was for what he could get. The scribe had no heart for the hidden glory. Surely, had he seen this, everything was there; but he saw it not, and so the Lord spread out His actual portion, as it literally was, without one word about the unseen and eternal. "The foxes," says He, "have holes, and the birds of the air have nests, but the Son of man hath not where to lay His head." He takes accordingly the title of the "Son of man" for the first time in this gospel. He has His rejection before His eyes, as well as the presumptuous unbelief of this sordid, and self-confident, would-be follower.

Again, when we listen to another (and now it is one of His disciples), at once faith shows its feebleness. "Suffer me first," he says, "to go and bury my father." The man that was not called promises to go anywhere, in his own strength; but the man that was called feels the difficulty, and pleads a natural duty before following Jesus. Oh, what a heart is ours! but what a heart was His!

In the next scene, then, we have the disciples as a whole tried by a sudden danger to which their sleeping Master paid no heed. This tested their thoughts of the glory of Jesus. No doubt the tempest was great; but what harm could it do to Jesus? No doubt the ship was covered with the waves; but how could that imperil the Lord of all? They forgot His glory in their own anxiety and selfishness. They measured Jesus by their own impotence. A great tempest. and a sinking ship are serious difficulties to a man. "Lord, save us; we perish," cried they, as they awoke Him; and He arose and rebuked the winds and the sea. Little faith leaves us as fearful for ourselves as dim witnesses of His glory whom the most unruly elements obey.

In what follows we have that which is necessary, to complete the picture of the other side. The Lord works in delivering power; but withal the power of Satan fills and carries away the unclean to their own destruction. Yet man, in face of all, is so deceived of the enemy, that he prefers to be left with the demons rather than enjoy the presence of the Deliverer. Such was and is man. But the future is in view also. The delivered demoniacs are, to my mind, clearly the foreshadow of the Lord's grace in the latter days, separating a remnant to Himself, and banishing the power of Satan from this small but sufficient witness of His salvation. The evil spirits asked leave to pass into the herd of swine, which thus typify the final condition of the defiled, apostate mass of Israel; their presumptuous and impenitent unbelief reduces them to that deep degradation not merely the unclean, but the unclean filled with the power of Satan, and carried down to swift destruction. It is a just prefiguration of what will be in the close of the age the mass of the unbelieving Jews, now impure, but then also given up to the devil, and so to evident perdition.

Thus, in the chapter before us, we have a very comprehensive sketch of the Lord's manifestation from that time, and in type going on to the end of the age. In the chapter that follows we have a companion picture, carrying on, no doubt, the lord's presentation to Israel, but from a different point of view; for inMatthew 9:1-38; Matthew 9:1-38 it is not merely the people tried, but more especially the religious leaders, till all closes in blasphemy against the Holy Ghost. This was testing matters more closely. Had there been a single thing good in Israel, their choicest guides would have stood that test. The people might have failed, but, surely, there were some differences surely those that were honoured and valued were not so depraved! Those that were priests in the house of God would not they at least receive their own Messiah? This question is accordingly put to the proof in the ninth chapter. To the end the events are put together, just as in Matthew 8:1-34, without regard to the point of time when they occurred.

"And He entered into a ship, and passed over, and came into His own city." Having left Nazareth, as we saw, He takes up His abode in Capernaum, which was henceforth "His own city." To the proud inhabitant of Jerusalem, both one and the other were but a choice and change within a land of darkness. But it was for a land of darkness and sin and death that Jesus came from heaven the Messiah, not according to their thoughts, but the Lord and Saviour, the God-man. So in this case there was brought to Him a paralytic man, lying upon a bed, "and Jesus, seeing their faith, said unto the sick of the palsy, Son, be of good cheer; thy sins be forgiven thee." Most clearly it is not so much a question of sin in the aspect of uncleanness (typifying deeper things, but still connected with the ceremonial requirements of Israel, as we find from what our Lord said in the chapter to the cleansed leper). It is more particularly sin, viewed as guilt, and consequently as that which absolutely breaks and destroys all power in the soul towards both God and man. Hence, here it is a question not merely of cleansing, but of forgiveness, and forgiveness, too, as that which precedes power, manifested before men. There never can be strength in the soul till forgiveness is known. There may be desires, there may be the working of the Spirit of God, but there can be no power to walk before men and to glorify God thus till there is forgiveness possessed and enjoyed in the heart. This was the very blessing that aroused, above all, the hatred of the scribes. The priest, in chap. 8, could not deny what was done in the case of the leper, who showed himself duly, and brought his offering, according to the law, to the altar. Though a testimony to them, still it was in the result a recognition of what Moses commanded. But here pardon dispensed on earth arouses the pride of the religious leaders to the quick, and implacably. Nevertheless, the Lord did not withhold the infinite boon, though He knew too well their thoughts; He spoke the word of forgiveness, though He read their evil heart that counted it blasphemy. This utter, growing rejection of Jesus was coming out now rejection, at first allowed and whispered in the heart, soon to be pronounced in words like drawn swords.

"And, behold, certain of the scribes said within themselves, This man blasphemeth." Jesus blessedly answered their thoughts, had there only been a conscience to hear the word of power and grace, which brings out His glory the more. "That ye may know," He says, "that the Son of man hath power on earth to forgive sins," etc. He now takes His place of rejection; for Him it is manifest even now by their inmost thoughts of Him when revealed. "This man blasphemeth." Yet is He the Son of man who hath power on earth to forgive sins; and He uses His authority. "That ye may know it (then saith He to the sick of the palsy), Arise, take up thy bed, and go unto thy house." The man's walk before them testifies to the reality of his forgiveness before God. It ought to be so with every forgiven soul. This as yet draws out wonder, at least from the witnessing multitudes, that God had given such power unto men. They glorified God.

On this the Lord proceeds to take a step farther, and makes a deeper inroad, if possible, upon Jewish prejudice. He is not here sought as by the leper, the centurion, the friends of the palsied man; He Himself calls Matthew, a publican just the one to write the gospel of the despised Jesus of Nazareth. What instrument so suitable? It was a scorned Messiah who, when rejected of His own people, Israel, turned to the Gentiles by the will of God: it was One who could look upon publicans and sinners anywhere. Thus Matthew, called at the very receipt of custom, follows Jesus, and makes a feast for Him. This furnishes occasion to the Pharisees to vent their unbelief: to them nothing is so offensive as grace, either in doctrine or in practice. The scribes, at the beginning of the chapter, could not hide from the Lord their bitter rejection of His glory as man on earth entitled, as His humiliation and cross would prove, to forgive. Here, too, these Pharisees question and reproach His grace, when they see the Lord sitting at ease in the presence of publicans and sinners, who came and sat down with Him in Matthew's house. They said to His disciples, "Why eateth your Master with publicans and sinners?" The Lord shows that such unbelief justly and necessarily excludes itself, but not others, from blessing. To heal was the work for which He was come. it was not for the whole the Physician was needed. How little they had learnt the divine lesson of grace, not ordinances! "I will have mercy, and not sacrifice." Jesus was there to call, not righteous men, but sinners.

Nor was the unbelief confined to these religionists of letter and form; for next (verse 14) the question comes from John's disciples: "Why do we and the Pharisees fast oft, but thy disciples fast not?" Throughout it is the religious kind that are tested and found wanting. The Lord pleads the cause of the disciples. "Can the children of the bride-chamber mourn as long as the bridegroom is with them?" Fasting, indeed, would follow when the Bridegroom was taken from them. Thus He points out the utter moral incongruity of fasting at that moment, and intimates that it was not merely the fact that He was going to be rejected, but that to conciliate His teaching and His will with the old thing was hopeless. What He was introducing could not mix with Judaism. Thus it was not merely that there was an evil heart of unbelief in the Jew particularly, but law and grace cannot be yoked together. "No man putteth a piece of new cloth unto an old garment; for that which is put in to fill it up taketh from the garment, and the rent is made worse." Nor was it only a difference in the forms the truth took; but the vital principle which Christ was diffusing could not be so maintained. "Neither do men put new wine into old bottles, else the bottles break, and the wine runneth out, and the bottles perish; but they put new wine into new bottles, and both are preserved." The spirit, as well as the form, was alien.

But at the same time it is plain, although He bore the consciousness of the vast change He was introducing, and expressed it thus fully and early in the history, nothing turned away His heart from Israel. The very next scene, the case of Jairus, the ruler, shows it. "My daughter is even now dead, but come and lay thy hand upon her, and she shall live." The details, found elsewhere, of her being at the point of death then, before reaching the house, the news that she was dead, are not here. Whatever the time may have been, whatever the incidents added by others, the account is given here for the purpose of showing, that as Israel's case was desperate, even unto death, so He, the Messiah, was the giver of life, when all, humanly speaking, was over. He was then present, a man despised, yet with title to forgive sins, proved by immediate power to heal. If those who trusted in themselves that they were wise and righteous would not have Him, He would call even a publican on the spot to be among the most honoured of His followers, and would not disdain to be their joy when they desired His honour in the exercise of His grace. Sorrow would come full soon when He, the Bridegroom of His people, should be taken away; and then should they fast.

Nevertheless, His ear was open to the call on behalf of Israel perishing, dying, dead. He had been preparing them for the new things, and the impossibility of making them coalesce with the old. But none the less do we find His affections engaged for the help of the helpless. He goes to raise the dead, and the woman with the issue of blood touches Him by the way. No matter what the great purpose might be, He was there for faith. Far different this was from the errand on which He was intent; but He was there for faith. It was His meat to do the will of God. He was there for the express purpose of glorifying God. Power and love were come for any one to draw on. If there were, so to speak, a justification of circumcision by faith, undoubtedly there was also the justification of uncircumcision through their faith. The question was not who or what came in the way; whoever appealed to Him, there He was for them. And He was Jesus, Emmanuel. When He reaches the house, minstrels were there, and people, making a noise: the expression, if of woe, certainly of impotent despair. They mock the calm utterance of Him who chooses things that are not; and the Lord turns out the unbelievers, and demonstrates the glorious truth that the maid was not dead, but living.

Nor is this all. He gives sight to the blind. "And when Jesus departed thence, two blind men followed Him, crying and saying, Thou Son of David, have mercy on us." It was necessary to complete the picture. Life had been imparted to, the sleeping maid of Zion the blind men call on Him as the Son of David, and not in vain. They confess their faith, and He touches their eyes. Thus, whatever the peculiarity of the new blessings, the old thing could be taken up, though upon new grounds, and, of course, on the confession that Jesus is Lord, to the glory of God the Father. The two blind men called upon Him as the Son of David; a sample this of what will be in the end, when the heart of Israel turns to the Lord, and the veil is done away. "According to your faith be it done unto you."

It is not enough that Israel be awakened from the sleep of death, and see aright. There must be the mouth to praise the Lord, and speak of the glorious honour of His majesty, as well as eyes to wait on Him. So we have a farther scene. Israel must give full testimony in the bright day of His coming. Accordingly, here we have a witness of it, and a witness so much the sweeter, because the present total rejection that was filling the heart of the leaders surely testified to the Lord's heart of that which was at hand. But nothing turned aside the purpose of God, or the activity of His grace. "As they went out, behold, they brought to Him a dumb man possessed with a devil. And when the devil was come out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel." (SeeMatthew 9:32-33; Matthew 9:32-33.) The Pharisees were enraged at a power they could not deny, which rebuked themselves so much the more on account of its persistent grace; but Jesus passes by all blasphemy as yet, and goes on His way nothing hinders His course of love. He "went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people." The faithful and true witness, it was His to display that power in goodness which shall be put forth fully in the world to come, the great day when the Lord will manifest Himself to every eye as Son of David, and Son of man too.

At the close of this chapter 9, in His deep compassion He bids the disciples pray the Lord of the harvest to send forth labourers into His harvest. At the beginning of Matthew 10:1-42 He Himself sends forth themselves as labourers. He is the Lord of the harvest. It was a grave step this, and in view of His rejection now. In our gospel we have not seen the apostles called and ordained. Matthew gives no such details, but call and mission are together here. But, as I have stated, the choice and ordination of the twelve apostles had really taken place before the sermon on the mount, though not mentioned in Matthew, but in Mark and Luke. (Compare Mark 3:13-19, andMark 6:7-11; Mark 6:7-11; Luke 6:1-49; Luke 9:1-62) The mission of the apostles did not take place till afterwards. In Matthew we have no distinction of their call from their mission. But the mission is given here in strict accordance with what the gospel demands. It is a summons from the King to His people Israel. So thoroughly is it in view of Israel that our Lord does not say one word here about the Church, or the intervening condition of Christendom. He speaks of Israel then, and of Israel before He comes in glory, but He entirely omits any notice of the circumstances which were to come in by the way. He tells them that they should not have gone over (or finished) the cities of Israel till the Son of man be come. Not that His own rejection was not before His spirit, but here He looks not beyond that land and people; and, as far as the twelve were concerned, He sends them on a mission which goes on to the end of the an. Thus, the present dealings of God in grace, the actual shape taken by the kingdom of heaven, the calling of the Gentiles, the formation of the Church, are all passed completely over. We shall find something of these mysteries later on in this gospel; but here it is simply a Jewish testimony of Jehovah-Messiah in His unwearied love, through His twelve heralds, and in spite of rising unbelief, maintaining to the end what His grace had in view for Israel. He would send fit messengers, nor would the work be done till the rejected Messiah, the Son of man, came. The apostles were then sent thus, no doubt, forerunners of those whom the Lord will raise up for the latter day. Time would fail now to dwell on this chapter, interesting as it is. My object, of course, is to point out as clearly as possible the structure of the gospel, and to explain according to my measure why there are these strong differences between the gospels of Matthew and the rest, as compared with one another. The ignorance is wholly on our side: all they say or omit was owing to the far-reaching and gracious wisdom of Him who inspired them.

Matthew 11:1-30, exceedingly critical for Israel, and of surpassing beauty, as it is, must not be passed over without some few words. Here we find our Lord, after sending out the chosen witnesses of the truth (so momentous to Israel, above all) of His own Messiahship, realizing His utter rejection, yet rejoicing withal in God the Father's counsels of glory and grace, while the real secret in the chapter, as in fact, was His being not Messiah only, nor Son of man, but the Son of the Father, whose person none knows but Himself. But, from first to last, what a trial of spirit, and what triumph! Some consider that John the Baptist enquired solely for the sake of his disciples. But I see no sufficient reason to refuse the impression that John found it hard to reconcile his continued imprisonment with a present Messiah; nor do I discern a sound judgment of the case, or a profound knowledge of the heart, in those who thus raise doubts as to John's sincerity, any more than they appear to me to exalt the character of this honoured man of God, by supposing him to play a part which really belonged to others. What can be simpler than that John put the question through his disciples, because he (not they only) had a question in the mind? It probably was no more than a grave though passing difficulty, which he desired to have cleared up with all fulness for their sakes, as well as his own. In short, he had a question because he was a man. It is not for us surely to think this impossible. Have we, spite of superior privileges, such unwavering faith, that we can afford to treat the matter as incredible in John, and therefore only capable of solution in his staggering disciples? Let those who have so little experience of what man is, even in the regenerate, beware lest they impute to the Baptist such an acting of a part as shocks us, when Jerome imputed it to Peter and Paul in the censure of Galatians 2:1-21. The Lord, no doubt, knew the heart of His servant, and could feel for him in the effect that circumstances took upon him. When He uttered the words, "Blessed is he whosoever shall not be offended in me," it is to me evident that there was an allusion to the wavering let it be but for a moment of John's soul. The fact is, beloved brethren, there is but one Jesus; and whoever it may be, whether John the Baptist, or the greatest in the kingdom of heaven, after all it is divinely-given faith which alone sustains: else man has to learn painfully somewhat of himself; and what is he to be accounted of?

Our Lord then answers, with perfect dignity, as well as grace; He puts before the disciples of John the real state of the case; He furnishes them with plain, positive facts, that could leave nothing to be desired by John's mind when he weighed all as a testimony from God. This done, with a word for the conscience appended, He takes up and pleads the cause of John. It ought to have been John's place to have proclaimed the glory of Jesus; but all things in this world are the reverse of what they ought to be, and of what will be when Jesus takes the throne, coming in power and glory. But when the Lord was here, no matter what the unbelief of others, it was only an opportunity for the grace of Jesus to shine out. So it was here; and our Lord turns to eternal account, in His own goodness, the shortcoming of John the Baptist, the greatest of women-born. Far from lowering the position of His servant, He declares there was none greater among mortal men. The failure of this greatest of women-born only gives Him the just occasion to show the total change at hand, when it should not be a question of man, but of God, yea, of the kingdom of heaven, the least in which new state should be greater than John. And what makes this still more striking, is the certainty that the kingdom, bright as it is, is by no means the thing nearest to Jesus. The Church, which is His body and bride, has a far more intimate place, even though true of the same persons.

Next, He lays bare the capricious unbelief of man, only consistent in thwarting every thing and one that God employs for his good; then, His own entire rejection where He had most laboured. It was going on, then, to the bitter end, and surely not without such suffering and sorrow as holy, unselfish, obedient love alone can know. Wretched we, that we should need such proof of it; wretched, that we should be so slow of heart to answer to it, or even to feel its immensity!

"Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you . . . . . At that time Jesus answered and said, I thank thee, O Father." What feelings at such a time! Oh, for grace so to bow and bless God, even when our little travail seems in vain! At that time Jesus answered, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and revealed them unto babes. Even so, Father, for so it seemed good in thy sight." We seem completely borne away from the ordinary level of our gospel to the higher region of the disciple whom Jesus loved. We are, in fact, in the presence of that which John so loves to dwell on Jesus viewed not merely as Son of David or Abraham, or Seed of the woman, but as the Father's Son, the Son as the Father gave, sent, appreciated, and loved Him. So, when more is added, He says, "All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come unto me, all ye that labour and are heavy laden, and I will give you rest." This, of course, is not the moment to unfold it. I merely indicate by the way how the thorough increasing rejection of the Lord Jesus in His lower glory has but the effect of bringing out the revelation of His higher. So, I believe now, there is no attempt ever made on the Name of the Son of God, there is not a single shaft levelled at Him, but the Spirit turns to the holy, and true, and sweet task of asserting anew and more loudly His glory, which enlarges the expression of His grace to man. Only tradition will not do this work, nor will human thoughts or feelings.

In Matthew 12:1-50 we find not so much Jesus present and despised of men, as these men of Israel, the rejectors, in the presence of Jesus. Hence, the Lord Jesus is here disclosing throughout, that the doom of Israel was pronounced and impending. If it was His rejection, these scornful men were themselves rejected in the very act. The plucking of the corn, and the healing of the withered hand, had taken place long before. Mark gives them in the end of his second and the beginning of his third chapters. Why are they postponed here? Because Matthew's object is the display of the change of dispensation through, or consequent on, the rejection of Jesus by the Jews. Hence, he waits to present their rejection of the Messiah, as morally complete as possible in his statement of it, though necessarily not complete in outward accomplishment. Of course, the facts of the cross were necessary to give it an evident and literal fulfilment; but we have it first apparent in His life, and it is blessed to see it thus accomplished, as it were, in what passed with Himself; fully realized in His own spirit, and the results exposed before the external facts gave the fullest expression to Jewish unbelief. He was not taken by surprise; He knew it from the beginning Man's implacable hatred is brought about most manifestly in the ways and spirit of His rejectors. The Lord Jesus, even before He pronounced the sentence, for so it was, indicated what was at hand in these two instances of the Sabbath-day, though one may not now linger on them. The first is the defence of the disciples, grounded on analogies taken from that which had the sanction of God of old, as well as on His own glory now. Reject Him as the Messiah; in that rejection the moral glory of the Son of man would be laid as the foundation of His exaltation and manifestation another day; He was Lord of the Sabbath-day. In the next incident the force of the plea turns on God's goodness towards the wretchedness of man. It is not only the fact that God slighted matters of prescriptive ordinance because of the ruined state of Israel, who rejected His true anointed King, but there was this principle also, that certainly God was not going to bind Himself not to do good where abject need was. It might be well enough for a Pharisee; it might be worthy of a legal formalist, but it would never do for God; and the Lord Jesus was come here not to accommodate Himself to their thoughts, but, above all, to do God's will of holy love in an evil, wretched world. "Behold my servant, whom I have chosen, my beloved, in whom my soul is well pleased." In truth, this was Emmanuel, God with us. If God was there, what else could He, would He do? Lowly, noiseless grace now it was to be, according to the prophet, till the hour strikes for victory in judgment. So He meekly retires, healing, yet forbidding it to be blazed abroad. But still, it was His carrying on the great process of shewing out more and more the total rejection of His rejectors. Hence, lower down in the chapter, after the demon was cast out of the blind and dumb man before the amazed people, the Pharisees, irritated by their question, Is not this the Son of David? essayed to destroy the testimony with their utmost and blasphemous contempt. "This [fellow]," etc.

The English translators have thus given the sense well; for the expression really conveys this slight, though the word "fellow" is printed in italics. The Greek word is constantly so used as an expression of contempt, "This [fellow] doth not cast out devils, but by Beelzebub the prince of the devils." The Lord now lets them know their mad folly, and warns them that this blasphemy was about to culminate in a still deeper, deadlier form when the Holy Ghost should be spoken against as He had been. Men little weigh what their words will sound and prove in the day of judgment. He sets forth the sign of the prophet Jonah, the repentance of the men of Nineveh, the preaching of Jonah, and the earnest zeal of the queen of the South in Solomon's day, when an incomparably greater was there despised. But if He here does not go beyond a hint of that which the Gentiles were about to receive on the ruinous unbelief and judgment of the Jew, He does not keep back their own awful course and doom in the figure that follows. Their state had long been that of a man whom the unclean spirit had left, after a former dwelling in him. Outwardly it was a condition of comparative cleanness. Idols, abominations, no longer infected that dwelling as of old. Then says the unclean spirit, "I will return into my house from whence I came out; and when he is come, he findeth it empty, swept and garnished. Then goeth he, and taketh with himself seven other spirits more wicked than himself, and they enter in and dwell there: and the last state of that man is worse than the first. Even so shall it be also unto this wicked generation." Thus He sets forth both the past, the present, and the awful future of Israel, before the day of His own coming from heaven, when there will be not only the return of idolatry, solemn to say, but the full power of Satan associated with it, as we see in Daniel 11:36-39; 2 Thessalonians 2:1-17; Revelation 13:11-15. It is clear that the unclean spirit, returning, brings idolatry back again. It is equally clear that the seven worse spirits mean the complete energy of the devil in the maintenance of Antichrist against the true Christ: and this, strange to say, along with idols. Thus the end is as the beginning, and even far, far worse. On this the Lord takes another step, when one said to Him, "Behold, thy mother and thy brethren stand without, desiring to speak with thee." A double action follows. "Who is my mother? and who are my brethren?" said the Lord; and then stretched forth His hand toward His disciples with the words, "Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother." Thus the old link with the flesh, with Israel, is now disowned; and the new relationships of faith, founded on doing the will of His Father (it is not a question of the law in any sort), are alone acknowledged. Hence the Lord would raise up a fresh testimony altogether, and do a new work suitable to it. This would not be a legal claim on man, but the scattering of good seed, life and fruit from God, and this in the unlimited field of the world, not in the land of Israel merely. In Matthew 13:1-58 we have the well-known sketch of these new ways of God. The kingdom of heaven assumes a form unknown to prophecy, and, in its successive mysteries, fills up the interval between the rejected Christ's going to heaven, and His returning again in glory.

Many words are not now required for that which is happily familiar to most here. Let me passingly notice a very few particulars. We have here not only our Lord's ministry in the first parable, but in the second parable that which He does by His servants. Then follows the rise of what was great in its littleness till it became little in its greatness in the earth; and the development and spread of doctrine, till the measured space assigned to it is brought under its assimilating influence. It is not here a question of life (as in the seed at first), but a system of christian doctrine; not life germinating and bearing fruit, but mere dogma natural mind which is exposed to it. Thus the great tree and the leavened mass are in fact the two sides of Christendom. Then inside the house we have not only the Lord explaining the parable, the history from first to last of the tares and wheat, the mingling of evil with the good which grace had sown, but more than that, we have the kingdom viewed according to divine thoughts and purposes. First of these comes the treasure hidden in the field, for which the man sells all he had, securing the field for the sake of the treasure. Next is the one pearl of great price, the unity and beauty of that which was so dear to the merchantman. Not merely were there many pieces of value, but one pearl of great price. Finally, we have all wound up, after the going forth of a testimony which was truly universal in its scope, by the judicial severance at the close, when it is not only the good put into vessels, but the bad dealt with by the due instruments of the power of God.

In Matthew 14:1-36 facts are narrated which manifest the great change of dispensation that the Lord, in setting forth the parables we have just noticed, had been preparing them for. The violent man, Herod, guilty of innocent blood, then reigned in the land, in contrast with whom goes Jesus into the wilderness, showing who and what He was the Shepherd of Israel, ready and able to care for the people. The disciples most inadequately perceive His glory; but the Lord acts according to His own mind. After this, dismissing the multitudes, He retires alone, to pray, on a mountain, as the disciples toil over the storm-tossed lake, the wind being contrary. It is a picture of what was about to take place when the Lord Jesus, quitting Israel and the earth, ascends on high, and all assumes another form not the reign upon earth, but intercession in heaven. But at the end, when His disciples are in the extremity of trouble, in the midst of the sea, the Lord walks on the sea toward them, and bids them not fear; for they were troubled and afraid. Peter asks a word from his Master, and leaves the ship to join Him on the water. There will be differences at the close. All will not be the wise that understand, nor those who instruct the mass in righteousness. But every Scripture that treats of that time proves what dread, what anxiety, what dark clouds will be ever and anon. So it was here. Peter goes forth, but losing sight of the Lord in the presence of the troubled waves, and yielding to his ordinary experience, he fears the strong wind, and is only saved by the outstretched hand of Jesus, who rebukes his doubt. Thereon, coming into the ship, the wind ceases, and the Lord exercises His gracious power in beneficent effects around. It was the little foreshadowing of what will be when the Lord has joined the remnant in the last days, and then fills with blessing the land that He touches.

In Matthew 15:1-39 we have another picture, and twofold. Jerusalem's proud, traditional hypocrisy is exposed, and grace fully blesses the tried Gentile. This finds its fitting place, not in Luke, but in Matthew, particularly as the details here (not in Mark, who only gives the general fact) cast great light upon God's dispensational ways. Accordingly, here we have, first, the Lord judging the wrong thoughts of "Scribes and Pharisees which were of Jerusalem." This gives an opportunity to teach what truly defiles not things that go into the man, but those things which, proceeding out of the mouth, come forth from the heart. To eat with unwashed hands defileth not a man. It is the death-blow to human tradition and ordinance in divine things, and in reality depends on the truth of the absolute ruin of man a truth which, as we see, the disciples were very slow to recognize. On the other side of the picture, behold the Lord leading on a soul to draw on divine grace in the most glorious manner. The woman of Canaan, out of the borders of Tyre and Sidon, appeals to Him; a Gentile of most ominous name and belongings a Gentile whose case was desperate; for she appeals on behalf of her daughter, grievously vexed with a devil. What could be said of her intelligence then? Had she not such confusion of thought that, if the Lord had heeded her words, it must have been destruction to her? "Have mercy on me, O Lord, thou Son of David!" she cried; but what had she to do with the Son of David? and what had the Son of David to do with a Canaanite? When He reigns as David's Son, there shall be no more the Canaanite in the house of the Lord of Hosts. Judgment will have early cut them off. But the Lord could not send her away without a blessing, and without a blessing reaching to His own glory. Instead of giving her at once a reply, He leads her on step by step; for so He can stoop. Such is His grace, such His wisdom. The woman at last meets the heart and mind of Jesus in the sense of all her utter nothingness before God; and then grace, which had wrought all up to this, though pent-up, can flow like a river; and the Lord can admire her faith, albeit from Himself, God's free gift.

In the end of this chapter (15) is another miracle of Christ's feeding a vast multitude. It does not seem exactly as a pictorial view of what the Lord was doing, or going to do, but rather the repeated pledge, that they were not to suppose that the evil He had judged in the elders of Jerusalem, or the grace freely going out to the Gentiles, in any way led Him. to forget His ancient people. What special mercy and tenderness, not only in the end, but also in the way the Lord deals with Israel!

In Matthew 16:1-28 we advance a great step, spite (yea, because) of unbelief, deep and manifest, now on every side. The Lord has nothing for them, or for Him, but to go right on to the end. He had brought out the kingdom before in view of that which betrayed to Him the unpardonable blasphemy of the Holy Ghost. The old people and work then closed in principle, and a new work of God in the kingdom of heaven was disclosed. Now He brings out not the kingdom merely, but His Church; and this not merely in view of hopeless unbelief in the mass, but of the confession of His own intrinsic glory as the Son of God by the chosen witness. No sooner had Peter pronounced to Jesus the truth of His person, "Thou art the Christ, the Son of the living God," than Jesus holds the secret no longer. "Upon this rock," says He, "I will build my Church, and the gates of hell shall not prevail against it." He also gives Peter the keys of the kingdom, as we see afterwards. But first appears the new and great fact, that Christ was going to build a new building, His assembly, on the truth and confession of Himself, the Son of God. Doubtless, it was contingent upon the utter ruin of Israel through their unbelief; but the fall of the lesser thing opened the way for the gift of a better glory in answer to Peter's faith in the glory of His person. The Father and the Son have their appropriate part, even as we know from elsewhere the Spirit sent down from heaven in due time was to have His. Had Peter confessed who the Son of man really is? It was the Father's revelation of the Son; flesh and blood had not revealed it to Peter, but, "my Father, which is in heaven." Thereon the Lord also has His word to say, first reminding Peter of his new name suitably to what follows. He was going to build His Church "upon this rock" Himself, the Son of God. Henceforth, too, He forbids the disciples to proclaim Him as the Messiah. That was all over for the moment through Israel's blind sin; He was going to suffer, not yet reign, at Jerusalem. Then, alas! we have in Peter what man is, even after all this. He who had just confessed the glory of the Lord would not hear His Master speaking thus of His going to the cross (by which alone the Church, or even the kingdom, could be established), and sought to swerve Him from it. But the single eye of Jesus at once detects the snare of Satan into which natural thought led, or at least exposed, Peter to fall. And so, as savouring not divine but human things, he is bid to go behind (not from) the Lord as one ashamed of Him. He, on the contrary, insists not only that He was bound for the cross, but that its truth must be made good in any who will come after Him. The glory of Christ's person strengthens us, not only to understand His cross, but to take up ours.

In Matthew 17:1-27 another scene appears, promised in part to some standing there in Matthew 16:28, and connected, though as yet hiddenly, with the cross. It is the glory of Christ; not so much as Son of the living God, but as the exalted Son of man, who once suffered here below. Nevertheless, when there was the display of the glory of the kingdom, the Father's voice proclaimed Him as His own Son, and not merely as the man thus exalted. It was not more truly Christ's kingdom as man than He was God's own Son, His beloved Son, in whom He was well pleased, who was now to be heard, rather than Moses or Elias, who disappear, leaving Jesus alone with the chosen witnesses.

Then the pitiable condition of the disciples at the foot of the hill, where Satan reigned in fallen ruined man, is tested by the fact, that notwithstanding all the glory of Jesus, Son of God and Son of man, the disciples rendered it evident that they knew not how to bring His grace into action for others; yet was it precisely their place and proper function here below. The Lord, however, in the same chapter, shows that it was not a question alone of what was to be done, or to be suffered, or is to be by-and-by, but what He was, and is, and never can but be. This came out most blessedly through the disciples. Peter, the good confessor of chapter 16, cuts but a sorry figure in chapter 17; for when the demand was made upon him as to his Master's paying the tax, surely the Lord, he gave them to know, was much too good a Jew to omit it. But our Lord with dignity demands of Peter, "What thinkest thou, Simon?" He evinces, that at the very time when Peter forgot the vision and the Father's voice, virtually reducing Him to mere man, He was God manifest in the flesh. It is always thus. God proves what He is by the revelation of Jesus. "Of whom do the kings of the earth take custom? of their own children, or of strangers?" Peter answers, "Of strangers." "Then," said the Lord, "are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money. that take and give unto them for me and thee." Is it not most sweet to see, that He who proves His divine glory at once associates us with Himself? Who but God could command not only the waves, but the fish of the sea? As to any one else, even the most liberal gift that ever was given of God to fallen man on earth, to the golden head of the Gentiles, exempted the deep and its untamed inhabitants. IfPsalms 8:1-9; Psalms 8:1-9 goes farther, surely that was for the Son of man, who for the suffering of death was exalted. Yes, it was His to rule and command the sea, even as the land and all that in them is. Neither did He need to wait for His exaltation as man; for He was ever God, and God's Son, who therefore, if one may so say, waits for nothing, for no day of glory. The manner, too, was in itself remarkable. A hook is cast into the sea, and the fish that takes it produces the required money for Peter as for his gracious Master and Lord. A fish was the last being for man to make his banker of; with God all things are possible, who knew how to blend admirably in the same act divine glory, unanswerably vindicated, with the lowliest grace in man. And thus He, whose glory was so forgotten by His disciples Jesus, Himself thinks of that very disciple, and says, "For me and thee."

The next chapter (Matthew 18:1-35) takes up the double thought of the kingdom and the Church, showing the requisite for entrance into the kingdom, and displaying or calling forth divine grace in the most lovely manner, and that in practice. The pattern is the Son of man saving the lost. It is not a question of bringing in law to govern the kingdom or guide the Church. The unparalleled grace of the Saviour must form and fashion the saints henceforth. In the end of the chapter is set forth parabolically the unlimited forgiveness that suits the kingdom; here, I cannot but think, looking onward in strict fulness to the future, but with distinct application to the moral need of the disciples then and always. In the kingdom so much the less sparing is the retribution of those who despise or abuse grace. All turns on that which was suitable to such a God, the giver of His own Son. We need not dwell upon it.

Matthew 19:1-30 brings in another lesson of great weight. Whatever might be the Church or the kingdom, it is precisely when the Lord unfolds His new glory in both the kingdom and the Church that He maintains the proprieties of nature in their rights and integrity. There is no greater mistake than to suppose, because there is the richest development of God's grace in new things, that He abandons or weakens natural relationships and authority in their place. This, I believe, is a great lesson, and too often forgotten. Observe that it is at this point the chapter begins with vindicating the sanctity of marriage. No doubt it is a tie of nature for this life only. None the less does the Lord uphold it, purged of what accretions had come in to obscure its original and proper character. Thus the fresh revelations of grace in no way detract from that which God had of old established in nature; but, contrariwise, only impart a new and greater force in asserting the real value and wisdom of God's way even in these least things. A similar principle applies to the little children, who are next introduced; and the same thing is true substantially of natural or moral character here below. Parents, and the disciples, like the Pharisees, were shown that grace, just because it is the expression of what God is to a ruined world, takes notice of what man in his own imaginary dignity might count altogether petty. With God, as nothing is impossible, so no one, small or great, is despised: all is seen and put in its just place; and grace, which rebukes creature pride, can afford to deal divinely with the smallest as with the greatest.

If there be a privilege more manifest than another which has dawned on us, it is what we have found by and in Jesus, that now we can say nothing is too great for us, nothing too little for God. There is room also for the most thorough self-abnegation. Grace forms the hearts of those that understand it, according to the great manifestation of what God is, and what man is, too, given us in the person of Christ. In the reception of the little children this is plain; it is not so generally seen in what follows. The rich young ruler was not converted: far from being so, he could not stand the test applied by Christ out of His own love, and, as we are told, "went away sorrowful." He was ignorant of himself, because ignorant of God, and imagined that it was only a question of man's doing good for God. In this he had laboured, as he said, from his youth up: "What lack I yet?" There was the consciousness of good unattained, a void for which he appeals to Jesus that it might be filled up. To lose all for heavenly treasure, to come and follow the despised Nazarene here below what was it to compare with that which had brought Jesus to earth? but it was far too much for the young man. It was the creature doing his best, yet proving that he loved the creature more than the Creator. Jesus, nevertheless, owned all that could be owned in him. After this, in the chapter we have the positive hindrance asserted of what man counts good. "Verily, I say unto you, That a rich man shall hardly enter into the kingdom of heaven." This made it to be plainly and only a difficulty for God to solve. Then comes the boast of Peter, though for others as well as himself. The Lord, while thoroughly proving that He forgot nothing, owned everything that was of grace in Peter or the rest, while opening the same door to "every one" who forsakes nature for His name's sake, solemnly adds, "But many that are first shall be last; and the last shall be first." Thus the point that meets us in the conclusion of the chapter is, that while every character, every measure of giving up for His name's sake, will meet with the most worthy recompence and result, man can as little judge of this as he can accomplish salvation. Changes, to us inexplicable, occur: many first last, and last first.

The point in the beginning of the next chapter (Matthew 20:1-34) is not reward, but the right and title of God Himself to act according to His goodness. He is not going to lower Himself to a human measure. Not only shall the Judge of all the earth do right, but what will not He do who gives all good? "For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard . . . . . And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny." He maintains His sovereign title to do good, to do as He will with His own. The first of these lessons is, "Many first shall be last, and last first." (Matthew 19:30.) It is clearly the failure of nature, the reversal of what might be expected. The second is, "So the last shall be first, and the first last; for many are called, but few are chosen." It is the power of grace. God's delight is to pick out the hindmost for the first place, to the disparagement of the foremost in their own strength.

Lastly, we have the Lord rebuking the ambition not only of the sons of Zebedee, but in truth also of the ten; for why was there such warmth of indignation against the two brethren? why not sorrow and shame that they should have so little understood their Master's mind? How often the heart shows itself, not merely by what we ask, but by the uncalled-for feelings we display against other people and their faults! The fact is, in judging others we judge ourselves.

Here I close tonight. It brings me to the real crisis; that is, the final presentation of our lord to Jerusalem. I have endeavoured, though, of course, cursorily, and I feel most imperfectly, to give thus far Matthew's sketch of the Saviour as the Holy Ghost enabled him to execute it. In the next discourse we may hope to have the rest of his gospel.