CompleteConcise
In this chapter, we have, I. Christ changing his quarters,leaving Galilee, and coming into the coasts of Judea (v. 1, 2). II. His disputewith the Pharisees about divorce, and his discourse with his disciples uponoccasion of it (v. 3-12). III. The kind entertainment he gave to some littlechildren which were brought to him (v. 13-15). IV. An account of what passedbetween Christ and a hopeful young gentleman that applied himself to him (v. 16-22).V. His discourse with his disciples upon that occasion, concerning thedifficulty of the salvation of those that have much in the world, and thecertain recompence of those that leave all for Christ (v. 23-30).
We have here an account of Christ's removal. Observe,
1. He left Galilee. There he had been brought up, and had spentthe greatest part of his life in that remote despicable part of the country; itwas only upon occasion of the feasts, that he came up to Jerusalem, andmanifested himself there; and, we may suppose, that, having no constantresidence there when he did come, his preaching and miracles were the moreobservable and acceptable. But it was an instance of his humiliation, and inthis, as in other things, he appeared in a mean state, that he would go underthe character of a Galilean, a north-countryman, the least polite and refinedpart of the nation. Most of Christ's sermons hitherto had been preached, andmost of his miracles wrought, in Galilee; but now, having finished thesesayings, he departed from Galilee, and it was his final farewell; for(unless his passing through the midst of Samaria and Galilee, Lu. 17:11,was after this, which yet was but a visit in transituas he passed throughthe country) he never came to Galilee again till after his resurrection,which makes this transition very remarkable. Christ did not take his leave ofGalilee till he had done his work there, and then he departed thence. Note, AsChrist's faithful ministers are not taken out of the world, so they are notremoved from any place, till they have finished their testimony in that place,Rev. 11:7. This is very comfortable to those that follow not their own humours,but God's providence, in their removals, that their sayings shall be finishedbefore they depart. And who would desire to continue any where longer than hehas work to do for God there?
2. He came into the coasts of Judea, beyond Jordan, that theymight have their day of visitation as well as Galilee, for they also belonged tothe lost sheep of the house of Israel. But still Christ kept to those partsof Canaan that lay towards other nations: Galilee is called Galilee of theGentiles; and the Syrians dwelt beyond Jordan. Thus Christ intimated, that,while he kept within the confines of the Jewish nation, he had his eye upon theGentiles, and his gospel was aiming and coming toward them.
3. Great multitudes followed him. Where Shiloh is, therewill the gathering of the people be. The redeemed of the Lord aresuch as follow the Lamb whithersoever he goes, Rev. 14:4. When Christdeparts, it is best for us to follow him. It was a piece of respect to Christ,and yet it was a continual trouble, to be thus crowded after, wherever he went;but he sought not his own ease, nor, considering how mean and contemptible thismob was (as some would call them), his own honour much, in the eye of the world;he went about doing good; for so it follows, he healed them there.This shows what they followed him for, to have their sick healed; and they foundhim as able and ready to help here, as he had been in Galilee; for, whereverthis Sun of righteousness arose, it was with healing under his wings.He healed them there, because he would not have them follow him toJerusalem, lest it should give offence. He shall not strive, nor cry.
We have here the law of Christ in the case of divorce,occasioned, as some other declarations of his will, by a dispute with thePharisees. So patiently did he endure the contradiction of sinners, that heturned it into instructions to his own disciples! Observe, here
I. The case proposed by the Pharisees (v. 3); Is it lawfulfor a man to put away his wife? This they asked, tempting him, not desiringto be taught by him. Some time ago, he had, in Galilee, declared his mind inthis matter, against that which was the common practice (ch. 5:31, 32); and ifhe would, in like manner, declare himself now against divorce, they would makeuse of it for the prejudicing and incensing of the people of this countryagainst him, who would look with a jealous eye upon one that attempted to cutthem short in a liberty they were fond of. They hoped he would lose himself inthe affections of the people as much by this as by any of his precepts. Or, thetemptation might be designed this: If he should say that divorces were notlawful, they would reflect upon him as an enemy to the law of Moses, whichallowed them; if he should say that they were, they would represent his doctrineas not having that perfection in it which was expected in the doctrine of theMessiah; since, though divorces were tolerated, they were looked upon by thestricter sort of people as not of good report. Some think, that, though the lawof Moses did permit divorce, yet, in assigning the just causes for it, there wasa controversy between the Pharisees among themselves, and they desired to knowwhat Christ said to it. Matrimonial cases have been numerous, and sometimesintricate and perplexed; made so not by the law of God, but by the lusts andfollies of men; and often in these cases people resolve, before they ask, whatthey will do.
Their question is, Whether a man may put away his wife forevery cause. That it might be done for some cause, even for that offornication, was granted; but may it be done, as now it commonly was done, bythe looser sort of people, for every cause; for any cause that a man shall thinkfit to assign, though ever so frivolous; upon every dislike or displeasure? Thetoleration, in this case, permitted it, in case she found no favour in hiseyes, because he hath found some uncleanness in her, Deu. 24:1. This theyinterpreted so largely as to make any disgust, though causeless, the ground of adivorce.
II. Christ's answer to this question; though it was proposedto tempt him, yet, being a case of conscience, and a weighty one, he gave a fullanswer to it, not a direct one, but an effectual one; laying down suchprinciples as undeniably prove that such arbitrary divorces as were then in use,which made the matrimonial bond so very precarious, were by no means lawful.Christ himself would not give the rule without a reason, nor lay down hisjudgment without scripture proof to support it. Now his argument is this;"If husband and wife are by the will and appointment of God joined togetherin the strictest and closest union, then they are not to be lightly, and uponevery occasion, separated; if the know be sacred, it cannot be easily untied."Now, to prove that there is such a union between man and wife, he urges threethings.
1. The creation of Adam and Eve, concerning which he appeals totheir own knowledge of the scriptures; Have ye not read? It is someadvantage in arguing, to deal with those that own, and have read, thescriptures; Ye have read (but have not considered) that he which madethem at the beginning, made them male and female, Gen. 1:27; 5:2. Note, Itwill be of great use to us often to think of our creation, how and by whom, whatand for what, we were created. He made them male and female, one femalefor one male; so that Adam could not divorce his wife, and take another, forthere was no other to take. It likewise intimated an inseparable union betweenthem; Eve was a rib out of Adam's side, so that he could not put her away, buthe must put away a piece of himself, and contradict the manifest indications ofher creation. Christ hints briefly at this, but, in appealing to what they hadread, he refers them to the original record, where it is observable, that,though the rest of the living creatures were made male and female, yet it is notsaid so concerning any of them, but only concerning mankind; because between manand woman the conjunction is rational, and intended for nobler purposes thanmerely the pleasing of sense and the preserving of a seed; and it is thereforemore close and firm than that between male and female among the brutes, who werenot capable of being such helpmeets for one another as Adam and Ever were.Hence the manner of expression is somewhat singular (Gen. 1:27), In the imageof God created he him, male and female created he them; him and themare used promiscuously; being one by creation before they were two, when theybecame one again by marriage-covenant, that oneness could not but be closer andindissoluble.
2. The fundamental law of marriage, which is, that a manshall leave father and mother, and shall cleave to his wife, v. 5. Therelation between husband and wife is nearer than that between parents andchildren; now, if the filial relation may not easily be violated, much less maythe marriage union be broken. May a child desert his parents, or may a parentabandon his children, for any cause, for every cause? No, by no means. Much lessmay a husband put away his wife, betwixt whom, though not by nature, yet bydivine appointment, the relation is nearer, and the bond of union stronger, thanbetween parents and children; for that is in a great measure superseded bymarriage, when a man must leave his parents, to cleave to his wife. See here thepower of a divine institution, that the result of it is a union stronger thanthat which results from the highest obligations of nature.
3. The nature of the marriage contract; it is a union ofpersons; They twain shall be one flesh, so that (v. 6) they are nomore twain, but one flesh. A man's children are pieces of himself, but hiswife is himself. As the conjugal union is closer than that between parents andchildren, so it is in a manner equivalent to that between one member and anotherin the natural body. As this is a reason why husbands should love their wives,so it is a reason why they should not put away their wives, for no man everyet hated his own flesh, or cut it off, but nourishes and cherishes it,and does all he can to preserve it. They two shall be one, therefore there mustbe but one wife, for God made but one Eve for one Adam, Mal. 2:15.
From hence he infers, What God hath joined together, let notman put asunder. Note, (1.) Husband and wife are of God's joiningtogether; synezeuxenhe hath yokedthem together, so the word is, and it is very significant. God himselfinstituted the relation between husband and wife in the state of innocence.Marriage and the sabbath are the most ancient of divine ordinances. Thoughmarriage be not peculiar to the church, but common to the world, yet, beingstamped with a divine institution, and here ratified by our Lord Jesus, it oughtto be managed after a godly sort, and sanctified by the word of God, andprayer. A conscientious regard to God in this ordinance would have a goodinfluence upon the duty, and consequently upon the comfort, of the relation.(2.) Husband and wife, being joined together by the ordinance of God, are not tobe put asunder by any ordinance of man. Let not man put them asunder; not thehusband himself, nor any one for him; not the magistrate, God never gave himauthority to do it. The God of Israel hath said, that he hateth putting away,Mal. 2:16. It is a general rule that man must not go about to put asunderwhat God hath joined together.
III. An objection started by the Pharisees against this; anobjection not destitute of colour and plausibility (v. 7); "Why didMoses command to give a writing of divorcement, in case a man did put awayhis wife?" He urged scripture reason against divorce; they allege scriptureauthority for it. Note, The seeming contradictions that are in the word of Godare great stumbling-blocks to men of corrupt minds. It is true, Moses wasfaithful to him that appointed him, and commanded nothing but what hereceived from the Lord; but as to the thing itself, what they call a commandwas only as allowance (Deu. 24:1), and designed rather to restrain theexorbitances of it than to give countenance to the thing itself. The Jewishdoctors themselves observe such limitations in that law, that it could not bedone without great deliberation. A particular reason must be assigned, the billof divorce must be written, and, as a judicial act, must have all thesolemnities of a deed, executed and enrolled. It must be given into the hands ofthe wife herself, and (which would oblige men, if they had any consideration inthem, to consider) they were expressly forbidden ever to come together again.
IV. Christ's answer to this objection, in which,
1. He rectifies their mistake concerning the law of Moses; theycalled it a command, Christ calls it but a permission, a toleration.Carnal hearts will take an ell if but an inch be given them. The law of Moses,in this case, was a political law, which God gave, as the Governor of thatpeople; and it was for reasons of state, that divorces were tolerated. Thestrictness of the marriage union being the result, not of a natural, but of apositive law, the wisdom of God dispensed with divorces in some cases, withoutany impeachment of his holiness.
But Christ tells them there was a reason for this toleration,not at all for their credit; It was because of the hardness of your hearts,that you were permitted to put away your wives. Moses complained of thepeople of Israel in his time, that their hearts were hardened (Deu. 9:6;31:27), hardened against God; this is here meant of their being hardened againsttheir relations; they were generally violent and outrageous, which way soeverthey took, both in their appetites and in their passions; and therefore if theyhad not been allowed to put away their wives, when they had conceived a dislikeof them, they would have used them cruelly, would have beaten and abused them,and perhaps have murdered them. Note, There is not a greater piece ofhard-heartedness in the world, than for a man to be harsh and severe with hisown wife. The Jews, it seems, were infamous for this, and therefore were allowedto put them away; better divorce them than do worse, than that the altar ofthe Lord should be covered with tears, Mal. 2:13. A little compliance, tohumour a madman, or a man in a frenzy, may prevent a greater mischief. Positivelaws may be dispensed with for the preservation of the law of nature, for God willhave mercy and not sacrifice; but then those are hard-hearted wretches, whohave made it necessary; and none can wish to have the liberty of divorce,without virtually owning the hardness of their hearts. Observe, He saith, It isfor the hardness of your hearts, not only theirs who lived then, but alltheir seed. Note, God not only sees, but foresees, the hardness of men'shearts; he suited both the ordinances and providences of the Old Testament tothe temper of that people, both in terror. Further observe, The law of Mosesconsidered the hardness of men's hearts, but the gospel of Christ cures it;and his grace takes away the heart of stone, and gives a heart of flesh.By the law was the knowledge of sin, but by the gospel was the conquest of it.
2. He reduces them to the original institution; But from thebeginning it was not so. Note, Corruptions that are crept into any ordinanceof God must be purged out by having recourse to the primitive institution. Ifthe copy be vicious, it must be examined and corrected by the original. Thus,when St. Paul would redress the grievances in the church of Corinth about theLord's supper, he appealed to the appointment (1 Co. 11:23), So and so Ireceived from the Lord. Truth was from the beginning; we must thereforeenquire for the good old way (Jer. 6:16), and must reform, mot by laterpatterns, but by ancient rules.
3. He settles the point by an express law; I say unto you(v. 9); and it agrees with what he said before (ch. 5:32); there it was said inpreaching, here in dispute, but it is the same, for Christ is constant tohimself. Now, in both these places,
(1.) He allows divorce, in case of adultery; the reason of thelaw against divorce being this, They two shall be one flesh. If the wifeplay the harlot, and make herself one flesh with an adulterer, the reason of thelaw ceases, and so does the law. By the law of Moses adultery was punished withdeath, Deu. 22:22. Now our Saviour mitigates the rigour of that, and appointsdivorce to be the penalty. Dr. Whitby understands this, not of adultery, but(because our Saviour uses the word porneiafornication)of uncleanness committed before marriage, but discovered afterward; because, ifit were committed after, it was a capital crime, and there needed no divorce.
(2.) He disallows it in all other cases: Whosoever puts awayhis wife, except for fornication, and marries another, commits adultery.This is a direct answer to their query, that it is not lawful. In this, as inother things, gospel times are times of reformation, Heb. 9:10. The lawof Christ tends to reinstate man in his primitive integrity; the law of love,conjugal love, is no new commandment, but was from the beginning. If we considerwhat mischiefs to families and states, what confusions and disorders, wouldfollow upon arbitrary divorces, we shall see how much this law of Christ is forour own benefit, and what a friend Christianity is to our secular interests.
The law of Moses allowing divorce for the hardness of men'shearts, and the law of Christ forbidding it, intimate, that Christians beingunder a dispensation of love and liberty, tenderness of heart may justly beexpected among them, that they will not be hard-hearted, like Jews, for Godhas called us to peace. There will be no occasion for divorces, if we forbearone another, and forgive one another, in love, as those that are, and hopeto be, forgiven, and have found God not forward to put us away, Isa.50:1. No need of divorces, if husbands love their wives, and wives beobedient to their husbands, and they live together as heirs of the grace oflife: and these are the laws of Christ, such as we find not in all the law ofMoses.
V. Here is a suggestion of the disciples against this law ofChrist (v. 10); If the case of the man be so with his wife, it is better notto marry. It seems, the disciples themselves were loth to give up theliberty of divorce, thinking it a good expedient for preserving comfort in themarried state; and therefore, like sullen children, if they have not what theywould have, they will throw away what they have. If they may not be allowed toput away their wives when they please, they will have no wives at all; though,from the beginning, when no divorce was allowed, God said, It is not good forman to be alone, and blessed them, pronounced them blessed who were thusstrictly joined together; yet, unless they may have a liberty of divorce, theythink it is good for a man not to marry. Note, 1. Corrupt nature is impatient ofrestraint, and would fain break Christ's bonds in sunder, and have a libertyfor its own lusts. 2. It is a foolish, peevish thing for men to abandon thecomforts of this life, because of the crosses that are commonly woven in withthem, as if we must needs go out of the world, because we have not every thingto our mind in the world; or must enter into no useful calling or condition,because it is made our duty to abide in it. No, whatever our condition is, wemust bring our minds to it, be thankful for its comforts, submissive to itscrosses, and, as God has done, set the one over against the other, andmake the best of that which is, Eccl. 7:14. If the yoke of marriage may not bethrown off at pleasure, it does not follow that therefore we must notcome under it; but therefore, when we do come under it, we must resolveto comport with it, by love, and meekness, and patience, which will make divorcethe most unnecessary undesirable thing that can be.
VI. Christ's answer to this suggestion (v. 11, 12), in which,
1. He allows it good for some not to marry; He that is ableto receive it, let him receive it. Christ allowed what the disciples said, Itis good not to marry; not as an objection against the prohibition ofdivorce, as they intended it, but as giving them a rule (perhaps no lessunpleasing to them), that they who have the gift of continence, and are notunder any necessity of marrying, do best if they continue single (1 Co. 7:1);for they that are unmarried have opportunity, if they have but a heart, to caremore for the things of the Lord, how they may please the Lord (1 Co. 7:32-34).being less encumbered with the cares of this life, and having a greater vacancyof thought and time to mind better things. The increase of grace is better thanthe increase of the family, and fellowship with the Father and with his SonJesus Christ is to be preferred before any other fellowship.
2. He disallows it, as utterly mischievous, to forbid marriage,because all men cannot receive this saying; indeed few can, and thereforethe crosses of the married state must be borne, rather than that men should runthemselves into temptation, to avoid them; better marry than burn.
Christ speaks here of a twofold unaptness to marriage.
(1.) That which is a calamity by the providence of God; such asthose labour under who are born eunuchs, or made so by men, who, being incapableof answering one great end of marriage, ought not to marry. But to that calamitylet them oppose the opportunity that there is in the single state of serving Godbetter, to balance it.
(2.) That which is a virtue by the grace of God; such is theirswho have made themselves eunuchs for the kingdom of heaven's sake. Thisis meant of an unaptness for marriage, not in body (which some, through mistakeof this scripture, have foolishly and wickedly brought upon themselves), but inmind. Those have thus made themselves eunuchs who have attained a holyindifference to all the delights of the married state, have a fixed resolution,in the strength of God's grace, wholly to abstain from them; and by fasting,and other instances of mortification, have subdued all desires toward them.These are they that can receive this saying; and yet these are not tobind themselves by a vow that they will never marry, only that, in the mind theyare now in, they purpose not to marry.
Now, [1.] This affection to the single state must be given ofGod; for none can receive it, save they to whom it is given. Note,Continence is a special gift of God to some, and not to others; and when a man,in the single state, finds by experience that he has this gift, he may determinewith himself, and (as the apostle speaks, 1 Co. 7:37), stand steadfast in hisheart, having no necessity, but having power over his own will, that he willkeep himself so. But men, in this case, must take heed lest they boast of afalse gift, Prov. 25:14.
[2.] The single state must be chosen for the kingdom of heaven'ssake; in those who resolve never to marry, only that they may save charges, ormay gratify a morose selfish humour, or have a greater liberty to serve otherlusts and pleasures, it is so far from being a virtue, that it is an ill-naturedvice; but when it is for religion's sake, not as in itself a meritorious act(which papists make it), but only as a means to keep our minds more entire for,and more intent upon, the services of religion, and that, having no families toprovide for, we may do the more works of charity, then it is approved andaccepted of God. Note, That condition is best for us, and to be chosen and stuckto accordingly, which is best for our souls, and tends most to the preparing ofus for, and the preserving of us to, the kingdom of heaven.
We have here the welcome which Christ gave to some littlechildren that were brought to him. Observe,
I. The faith of those that brought them. How many they were,that were brought, we are not told; but they were so little as to be taken up inarms, a year old, it may be, or two at most. The account here given of it, is,that there were brought unto him little children, that he should put hishands on them, and pray, v. 13. Probably they were their parents, guardians,or nurses, that brought them; and herein, 1. They testified their respect toChrist, and the value they had for his favour and blessing. Note, Those whoglorify Christ by coming to him themselves, should further glorify him bybringing all they have, or have influence upon, to him likewise. Thus give himthe honour of his unsearchable riches of grace, his overflowing, never-failing,fulness. We cannot better honour Christ than by making use of him. 2. They did akindness to their children, not doubting but they would fare the better, in thisworld and the other, for the blessing and prayers of the Lord Jesus, whom theylooked upon at least as an extraordinary person, as a prophet, if not as apriest and king; and the blessings of such were valued and desired. Othersbrought their children to Christ, to be healed when they were sick; but thesechildren were under no present malady, only they desired a blessing for them.Note, It is a good thing when we come to Christ ourselves, and bring ourchildren to him, before we are driven to him (as we say) by woe-need; not onlyto visit him when we are in trouble, but to address ourselves to him in a senseof our general dependence on him, and of the benefit we expect by him, this ispleasing to him.
They desired that he would put his hands on them, and pray.Imposition of hands was a ceremony used especially in paternal blessings; Jacobused it when he blessed and adopted the sons of Joseph, Gen. 48:14. It intimatessomething of love and familiarity mixed with power and authority, and bespeaksan efficacy in the blessing. Whom Christ prays for in heaven, he puts hishand upon by his Spirit. Note, (1.) Little children may be brought to Christas needing, and being capable of receiving, blessings from him, and having aninterest in his intercession. (2.) Therefore they should be brought to him. Wecannot do better for our children than to commit them to the Lord Jesus, to bewrought upon, and prayed for, by him. We can but beg a blessing for them, it isChrist only that can command the blessing.
II. The fault of the disciples in rebuking them. Theydiscountenanced the address as vain and frivolous, and reproved them that madeit as impertinent and troublesome. Either they thought it below their Master totake notice of little children, except any thing in particular ailed them; or,they thought he had toil enough with his other work, and would not have himdiverted from it; or, they thought if such an address as this were encouraged,all the country would bring their children to him, and they should never see anend of it. Note, It is well for us, that Christ has more love and tenderness inhim than the best of his disciples have. And let us learn of him not todiscountenance any willing well-meaning souls in their enquiries after Christ,though they are but weak. If he do not break the bruised reed, weshould not. Those that seek unto Christ, must not think it strange if they meetwith opposition and rebuke, even from good men, who think they know the mind ofChrist better than they do.
III. The favour of our Lord Jesus. See how he carried it here.
1. He rebuked the disciples (v. 14); Suffer little children,and forbid them not; and he rectifies the mistake they went upon, Of suchis the kingdom of heaven. Note, (1.) The children of believing parentsbelong to the kingdom of heaven, and are members of the visible church. Of such,not only of such in disposition and affection (that might have served fora reason why doves or lambs should be brought to him), but of such, in age,is the kingdom of heaven; to them pertain the privileges of visiblechurch-membership, as among the Jews of old. The promise is to you, and toyour children. I will be a God to thee and thy seed. (2.) That for thisreason they are welcome to Christ, who is ready to entertain those who, whenthey cannot come themselves, are brought to him. And this, [1.] In respect tothe little children themselves, whom he has upon all occasions expressed aconcern for; and who, having participated in the malignant influences of thefirst Adam's sin, must needs share in the riches of the second Adam's grace,else what would become of the apostle's parallel? 1 Co. 15:22; Rom. 5:14, 15,etc. Those who are given to Christ, as part of his purchase, he will in no wisecast out. [2.] With an eye to the faith of the parents who brought them, andpresented them as living sacrifices. Parents are trustees of their children'swills, are empowered by nature to transact for their benefit; and thereforeChrist accepts their dedication of them as their act and deed, and will ownthese dedicated things in the day he makes up his jewels. [3.] Therefore hetakes it ill of those who forbid them, and exclude those whom he has received:who cast them out from the inheritance of the Lord, and say, Ye have no partin the Lord (see Jos. 22:27); and who forbid water, that they should bebaptized, who, if that promise be fulfilled (Isa. 44:3), have received theHoly Ghost as well as we, for aught we know.
2. He received the little children, and did as he wasdesired; he laid his hands on them, that is, he blessed them. Thestrongest believer lives not so much by apprehending Christ as by beingapprehended of him (Phil. 3:12), not so much by knowing God as by being known ofhim (Gal. 4:9); and this the least child is capable of. If they cannot stretchout their hands to Christ, yet he can lay his hands on them, and so make themhis own, and own them for his own.
Methinks it has something observable in it, that, when he haddone this, he departed thence, v. 15. As if he reckoned he had done enoughthere, when he had thus asserted the rights of the lambs of his flock, and madethis provision for a succession of subjects in his kingdom.
Here is an account of what passed between Christ and a hopefulyoung gentleman that addressed himself to him upon a serious errand; he said tobe a young man (v. 20); and I called him a gentleman, not onlybecause he had great possessions, but because he was a ruler (Lu. 18:18), amagistrate, a justice of peace in his country; it is probable that he hadabilities beyond his years, else his youth would have debarred him from themagistracy.
Now concerning this young gentleman, we are told how fair he bidfor heaven and came short.
I. How fair he bid for heaven, and how kindly and tenderlyChrist treated him, in favour to good beginnings. Here is,
1. The gentleman's serious address to Jesus Christ (v. 16); GoodMaster, what good thing shall I do, that I may have eternal life? Not abetter question could be asked, not more gravely.
(1.) He gives Christ an honourable title, Good Masterdidaskaleagathe. It signifies not a ruling, but a teaching Master. His callinghim Master, bespeaks his submissiveness, and willingness to be taught;and good Master, his affection and peculiar respect to the Teacher, likethat of Nicodemus, Thou art a Teacher come from God. We read not of anythat addressed themselves to Christ more respectfully than that Master in Israeland this ruler. It is a good thing when men's quality and dignity increasetheir civility and courtesy. It was gentleman-like to give this title of respectto Christ, notwithstanding the present meanness of his appearance. It was notusual among the Jews to accost their teachers with the title of good; andtherefore this bespeaks the uncommon respect he had for Christ. Note, JesusChrist is a good Master, the best of teachers; none teaches like him; he isdistinguished for his goodness, for he can have compassion on the ignorant;he is meek and lowly in heart.
(2.) He comes to him upon an errand of importance (none could bemore so), and he came not to tempt him, but sincerely desiring to be taught byhim. His question is, What good thing shall I do, that I may have eternallife? By this it appears, [1.] That he had a firm belief of eternal life; hewas no Sadducee. He was convinced that there is a happiness prepared for thosein the other world, who are prepared for it in this world. [2.] That he wasconcerned to make it sure to himself that he should live eternally, and wasdesirous of that life more than any of the delights of this life. It was a rarething for one of his age and quality to appear so much in care about anotherworld. The rich are apt to think it below them to make such an enquiry as this;and young people think it time enough yet; but here was a young man, and a richman, solicitous about his soul and eternity. [3.] That he was sensible somethingmust be done, some good thing, for the attainment of this happiness. It is bypatient continuance in well-doing that we seek for immortality, Rom.2:7. We must be doing, and doing that which is good. The blood of Christ is theonly purchase of eternal life (he merited it for us), but obedience to Christ isthe appointed way to it, Heb. 5:9. [4.] That he was, or at least thoughthimself, willing to do what was to be done for the obtaining of this eternallife. Those that know what it is to have eternal life, and what it is to comeshort of it, will be glad to accept of it upon any terms. Such a holy violencedoes the kingdom of heaven suffer. Note, While there are many that say, Whowill show us any good? our great enquiry should be, What shall we do,that we may have eternal life? What shall we do, to be for ever happy, happyin another world? For this world has not that in it that will make us happy.
2. The encouragement that Jesus Christ gave to this address. Itis not his manner to send any away without an answer, that come to him on suchan errand, for nothing pleases him more, v. 17. In his answer,
(1.) He tenderly assists his faith; for, doubtless, he did notmean it for a reproof, when he said, Why callest thou me good? But hewould seem to find that faith in what he said, when he called him goodMaster, which the gentleman perhaps was not conscious to himself of; heintended no more than to own and honour him as a good man, but Christ would leadhim to own and honour him as a good God; for there is none good but one, thatis God. Note, As Christ is graciously ready to make the best that he can ofwhat is said or done amiss; so he is ready to make the most that can be of whatis well said and well done. His constructions are often better than ourintentions; as in that, "I was hungry, and you gave me meat, thoughyou little thought it was to me." Christ will have this young man eitherknow him to be God, or not call him good; to teach us to transfer to Godall the praise that is at any time given to us. Do any call us good? Letus tell them all goodness is from God, and therefore not to us, but to him giveglory. All crowns must lie before his throne. Note, God only is good, and thereis none essentially, originally, and unchangeably, good, but God only. Hisgoodness is of and from himself, and all the goodness in the creature is fromhim; he is the Fountain of goodness, and whatever the streams are, all thesprings are in him, Jam. 1:17. He is the great Pattern and Sample ofgoodness; by him all goodness is to be measured; that is good which is like him,and agreeable to his mind. We in our language call him God, because he isgood. In this, as in other things, our Lord Jesus was the Brightness of hisglory (and his goodness is his glory), and the express image of hisperson, and therefore fitly called good Master.
(2.) He plainly directs his practice, in answer to his question.He started that thought of his being good, and therefore God, but did not stayupon it, lest he should seem to divert from, and so to drop, the main question,as many do in needless disputes and strifes of words. Now Christ's answer is,in short, this, If thou wilt enter into life, keep the commandments.
[1.] The end proposed is, entering into life. The young man, inhis question, spoke of eternal life. Christ, in his answer, speaks of life;to teach us, that eternal life is the only true life. The words concerning thatare the words of this life, Acts 5:20. The present life scarcely deservesthe name of life, for in the midst of life we are in death. Or into life,that spiritual life which is the beginning and earnest of eternal life. Hedesired to know how he might have eternal life; Christ tells him how hemight enter into it; we have it by the merit of Christ, a mysterywhich was not as yet fully revealed, and therefore Christ waives that; but theway of entering into it, is, by obedience, and Christ directs us in that.By the former we make our title, by this, as by our evidence, we proveit; it is by adding to faith virtue, that an entrance (the wordhere used) is ministered to us into the everlasting kingdom, 2 Pt. 1:5,11. Christ, who is our Life, is the Way to the Father, and to the vision andfruition of him; he is the only Way, but duty, and the obedience of faith, arethe way to Christ. There is an entrance into life hereafter, at death, at thegreat day, a complete entrance, and those only shall then enter into life, thatdo their duty; it is the diligent faithful servant that shall then enter intothe joy of his Lord, and that joy will be his eternal life. There is anentrance into life now; we who have believed, do enter into rest, Heb. 4.3. We have peace, and comfort, and joy, in the believing prospect of the gloryto be revealed, and to this also sincere obedience is indispensably necessary.
[2.] The way prescribed is, keeping the commandments. Note,Keeping the commandments of God, according as they are revealed and made knownto us, is the only way to life and salvation; and sincerity herein is acceptedthrough Christ as our gospel perfection, provision being made of pardon, uponrepentance, wherein we come short. Through Christ we are delivered from thecondemning power of the law, but the commanding power of it is lodged in thehand of the Mediator, and under that, in that hand, we still are under thelaw to Christ (1 Co. 9:21), under it as a rule, though not as a covenant. Keepingthe commandments includes faith in Jesus Christ, for that is thegreat commandment (1 Jn. 3:23), and it was one of the laws of Moses, that, whenthe great Prophet should be raised up, they should hear him. Observe, In orderto our happiness here and for ever, it is not enough for us to know thecommandments of God, but we must keep them, keep in them as our way, keepto them as our rule, keep them as our treasure, and with care, as the apple ofour eye.
[3.] At his further instance and request, he mentions someparticular commandments which he must keep (v. 18, 19); The young man saithunto him, Which? Note, Those that would do the commandments of God, mustseek them diligently, and enquire after them, what they are. Ezra set himself toseek the law, and to do it, Ezra 7:10. "There were many commandmentsin the law of Moses; good Master, let me know which those are, the keeping owhich is necessary to salvation."
In answer to this, Christ specifies several, especially thecommandments of the second table. First, That which concerns our own andour neighbour's life; Thou shalt do no murder. Secondly, Our own andour neighbour's chastity, which should be as dear to us as life itself; Thoushalt not commit adultery. Thirdly, Our own and our neighbour's wealth andoutward estate, as hedged about by the law of property; Thou shalt not steal.Fourthly, That which concerns truth, and our own and our neighbour's goodname; Thou shalt not bear false witness, neither for thyself, nor againstthy neighbour; for so it is here left at large. Fifthly, That whichconcerns the duties of particular relations; Honour thy father and mother.Sixthly, That comprehensive law of love, which is the spring and summary ofall these duties, whence they all flow, on which they are all founded, and inwhich they are all fulfilled; Thou shalt love thy neighbour as thyself(Gal. 5:14; Rom. 13:9), that royal law, Jas. 2:8. Some think this comesin here, not as the sum of the second table, but as the particular import of thetenth commandment; Thou shalt not covet, which Mark is, Defraud not;intimating that it is not lawful for me to design advantage or gain to myself bythe diminution or loss of another; for that is to covet, and to love myselfbetter than my neighbour, whom I ought to love a myself, and to treat as I wouldmyself be treated.
Our Saviour here specifies second-table duties only; not as ifthe first were of less account, but, 1. Because they that now sat in Moses'sseat, either wholly neglected, or greatly corrupted, these precepts in theirpreaching. While they pressed the tithing of mint, anise, and cummin,judgment,and mercy, and faith, the summary of second-table duties, were overlooked,ch. 23:23. Their preaching ran out all in rituals and nothing in morals; andtherefore Christ pressed that most, which they least insisted on. As one truth,so one duty, must not jostle out another, but each must know its place, and bekept in it; but equity requires that that be helped up, which is most in dangerof being thrust out. That is the present truth which we are called to bear ourtestimony to, not only which is opposed, but which is neglected. 2. Because hewould teach him, and us all, that moral honesty is a necessary branch of trueChristianity, and to be minded accordingly. Though a mere moral man comes shortof being a complete Christian, yet an immoral man is certainly no trueChristian; for the grace of God teaches us to live soberly and righteously, aswell as godly. Nay, though first-table duties have in them more of the essenceof religion, yet second-table duties have in them more of the evidence of it.Our light burns in love to God, but it shines in love to ourneighbour.
II. See here how he came short, though he bid thus fair, andwherein he failed; he failed by two things.
1. By pride, and a vain conceit of his own merit and strength;this is the ruin of thousands, who keep themselves miserable by fancyingthemselves happy. When Christ told him what commandments he must keep, heanswered very scornfully, All these things have I kept from my youth up,v. 20.
Now, (1.) According as he understood the law, as prohibitingonly the outward acts of sin, I am apt to think that he said true, and Christknew it, for he did not contradict him; nay, it is said in Mark, He lovedhim; so far was very good and pleasing to Christ. St. Paul reckons it aprivilege, not contemptible in itself, though it was dross in comparison withChrist, that he was, as toughing righteousness that is in the law, blameless,Phil. 3:6. His observance of these commands was universal; All these have Ikept: it was early and constant; from my youth up. Note, A man may befree from gross sin, and yet come short of grace and glory. His hands may beclean from external pollutions, and yet he may perish eternally in hisheart-wickedness. What shall we think then of those who do not attain to this;whose fraud and injustice, drunkenness and uncleanness, witness against them,that all these they have broken from their youth up, though they have named thename of Christ? Well, it is sad to come short of those that come short ofheaven.
It was commendable also, that he desired to know further whathis duty was; What lack I yet? He was convinced that he wanted somethingto fill up his works before God, and was therefore desirous to know it, because,if he was not mistaken in himself, he was willing to do it. Having not yetattained, he thus seemed to press forward. And he applied himself to Christ,whose doctrine was supposed to improve and perfect the Mosaic institution. Hedesired to know what were the peculiar precepts of his religion, that he mighthave all that was in them to polish and accomplish him. Who could bid fairer?
But, (2.) Even in this that he said, he discovered his ignoranceand folly. [1.] Taking the law in its spiritual sense, as Christ expounded it,no doubt, in many things he had offended against all these commands. Had he beenacquainted with the extent and spiritual meaning of the law, instead of saying, Allthese have I kept; what lack I yet? he would have said, with shame andsorrow, "All these have I broken, what shall I do to get my sins pardoned?"[2.] Take it how you will, what he said savoured of pride and vain-glory, andhad in it too much of that boasting which is excluded by the law of faith (Rom.3:27), and which excludes from justification, Lu. 18:11, 14. He valued himselftoo much, as the Pharisees did, upon the plausibleness of his profession beforemen, and was proud of that, which spoiled the acceptableness of it. That word, Whatlack I yet? perhaps was not so much a desire of further instruction as ademand of the praise of his present fancied perfection, and a challenge toChrist himself to show him any one instance wherein he was deficient.
2. He came short by an inordinate love of the world, and hisenjoyments in it. This was the fatal rock on which he split. Observe,
(1.) How he was tried in this matter (v. 21); Jesus said untohim, If thou wilt be perfect, go and sell that thou hast. Christ waived thematter of his boasted obedience to the law, and let that drop, because thiswould be a more effectual way of discovering him than a dispute of the extent ofthe law. "Come," saith Christ, "if thou wilt be perfect, if thouwilt approve thyself sincere in thine obedience" (for sincerity is ourgospel perfection), "if thou wilt come up to that which Christ has added tothe law of Moses, if thou wilt be perfect, if thou wilt enter into life,and so be perfectly happy;" for that which Christ here prescribes, is not athing of supererogation, or a perfection we may be saved without; but, in themain scope and intendment of it, it is our necessary and indispensable duty.What Christ said to him, he thus far said to us all, that, if we would approveourselves Christians indeed, and would be found at last the heirs of eternallife, we must do these two things:
[1.] We must practically prefer the heavenly treasures beforeall the wealth and riches in this world. That glory must have the pre-eminencein our judgment and esteem before this glory. No thanks to us to prefer heavenbefore hell, the worst man in the world would be glad of that Jerusalem for arefuge when he can stay no longer here, and to have it in reserve; but to makeit our choice, and to prefer it before this earththat is to be a Christianindeed. Now, as an evidence of this, First, We must dispose of what wehave in this world, for the honour of God, and in his service: "Sellthat thou hast, and give to the poor. If the occasions of charity be verypressing, sell thy possessions that thou mayest have to give to them that need;as the first Christians did, with an eye to this precept, Acts 4:34. Sell whatthou canst spare for pious uses, all thy superfluities; if thou canst nototherwise do good with it, sell it. Sit loose to it, be willing to part with itfor the honour of God, and the relief of the poor." A gracious contempt ofthe world, and compassion of the poor and afflicted ones in it, are in all anecessary condition of salvation; and in those that have wherewithal, giving ofalms is as necessary an evidence of that contempt of the world, and compassionto our brethren; by this the trial will be at the great day, ch. 25:35. Thoughmany that call themselves Christians, do not act as if they believed it; it iscertain, that, when we embrace Christ, we must let go the world, for we cannotserve God and mammon. Christ knew that covetousness was the sin that did mosteasily beset this young man, that, though what he had he had got honestly, yethe could not cheerfully part with it, and by this he discovered his insincerity.This command was like the call to Abraham, Get thee out of thy country, to aland that I will show thee. As God tries believers by their strongestgraces, so hypocrites by their strongest corruptions. Secondly, We mustdepend upon what we hope for in the other world as an abundant recompence forall we have left, or lost, or laid out, for God in this world; Thou shalthave treasure in heaven. We must, in the way of chargeable duty, trust Godfor a happiness out of sight, which will make us rich amends for all ourexpenses in God's service. The precept sounded hard and harsh; "Sell thatthou hast, and give it away;" and the objection against it would soonarise, that "Charity begins at home;" therefore Christ immediatelyannexes this assurance of a treasure in heaven. Note, Christ's promises makehis precepts easy, and his yoke not only tolerable, but pleasant, and sweet, andvery comfortable; yet this promise was as much a trial of this young man'sfaith as the precept was of his charity, and contempt of the world.
[2.] We must devote ourselves entirely to the conduct andgovernment of our Lord Jesus; Come, and follow me. It seems here to bemeant of a close and constant attendance upon his person, such as the selling ofwhat he had in the world was as necessary to as it was to the other disciples toquit their callings; but of us it is required that we follow Christ, that weduly attend upon his ordinances, strictly conform to his pattern, and cheerfullysubmit to his disposals, and by upright and universal obedience observe hisstatutes, and keep his laws, and all this from a principle of love to him, anddependence on him, and with a holy contempt of every thing else in comparison ofhim, and much more in competition with him. This is to follow Christ fully.To sell all, and give to the poor, will not serve, unless we come, and followChrist. If I give all my goods to feed the poor, and have not love, it profitsme nothing. Well, on these terms, and on no lower, is salvation to be had; andthey are very easy and reasonable terms, and will appear so to those who arebrought to be glad of it upon any terms.
(2.) See how he was discovered. This touched him in a tenderpart (v. 22); When he heard that saying, he went away sorrowful, for he hadgreat possessions.
[1.] He was a rich man, and loved his riches, and therefore wentaway. He did not like eternal life upon these terms. Note, First, Thosewho have much in the world are in the greatest temptation to love it, and to settheir hearts upon it. Such is the bewitching nature of worldly wealth, thatthose who want it least desire most; when riches increase, then is the danger ofsetting the heart upon them, Ps. 62:10. If he had had but two mites in all theworld, and had been commanded to give them to the poor, or but one handful ofmeal in the barrel, and a little oil in the cruse, and had been bidden to make acake of that for a poor prophet, the trial, one would think, had been muchgreater, yet those trials have been overcome (Lu. 21:4, and 1 Ki. 17:14); whichshows that the love of the world draws stronger than the most pressingnecessities. Secondly, The reigning love of this world keeps many fromChrist, who seem to have some good desires toward him. A great estate, as tothose who are got above it, is a great furtherance, so to those who areentangled in the love of it, it is a great hindrance, in the way to heaven.
Yet something of honesty there was in it, that, when he did notlike the terms, he went away, and would not pretend to that, which he could notfind in his heart to come up to the strictness of; better so than do as Demasdid, who, having known the way of righteousness, afterward turned aside,out of love to this present world, to the greater scandal of his profession;since he could not be a complete Christian, he would not be a hypocrite.
[2.] Yet he was a thinking man, and well-inclined, and thereforewent away sorrowful. He had a leaning toward Christ, and was loth to partwith him. Note, Many a one is ruined by the sin he commits with reluctance;leaves Christ sorrowfully, and yet is never truly sorry for leaving him, for, ifhe were, he would return to him. Thus this man's wealth was vexation ofspirit to him, then when it was his temptation. What then would the sorrowbe afterward, when his possessions would be gone, and all hopes of eternal lifegone too?
We have here Christ's discourse with his disciples uponoccasion of the rich man's breaking with Christ.
I. Christ took occasion from thence to show the difficulty ofthe salvation of the rich people, v. 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 isgood for us to infer that which will be of caution to us.
Now, (1.) This is vehemently asserted by our Saviour, v. 23, 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 ofworldly wealth, the less hindrance they had in the way to heaven. Note, Itshould be a satisfaction to them who are in a low condition, that they are notexposed to the temptations of a high and prosperous condition: If they live morehardy in this world than the rich, yet, if withal they get more easily to abetter world, they have no reason to complain. This saying is ratified, v. 23. VerilyI say unto you. He that has reason to know what the way to heaven is, for hehas laid it open, he tells us that this is one of the greatest difficulties inthat way. It is repeated, v. 24. Again I say unto you. Thus he speaksonce, 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 agood Christian, and to be saved; to enter into the kingdom of heaven, eitherhere or hereafter. The way to heaven is to all a narrow way, and the gate thatleads into it, a strait gate; but it is particularly so to rich people. Moreduties are expected from them than from others, which they can hardly do; andmore sins do easily beset them, which they can hardly avoid. Rich people havegreat temptations to resist, and such as are very insinuating; it is hard not tobe charmed with a smiling world; very hard, when we are filled with these hidtreasures, not to take up with them for a portion. Rich people have a greataccount to make up for their estates, their interest, their time, and theiropportunities of doing and getting good, above others. It must be a greatmeasure of divine grace that will enable a man to break through thesedifficulties.
[2.] He saith that the conversion and salvation of a rich man isso extremely difficult, that it is easier for a camel to go through the eyeof a needle, v. 24. This is a proverbial expression, denoting a difficultyaltogether unconquerable by the art and power of man; nothing less than thealmighty grace of God will enable a rich man to get over this difficulty. Thedifficulty of the salvation of apostates (Heb. 6:4), and of old sinners (Jer.13:23), is thus represented as an impossibility. The salvation of any is so verydifficult (even the righteous scarcely are saved), that, where there is apeculiar difficulty, it is fitly set forth thus. It is very rare for a man to berich, and not to set his heart upon his riches; and it is utterly impossible fora man that sets his heart upon his riches, to get to heaven; for if any manlove the world, the love of the Father is not in him, 1 Jn. 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 isfitly compared to a camel, a beast of burthen, for he has riches, as acamel 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 menload themselves with thick clay, Hab. 2:6. A camel is a large creature, butunwieldy.
(2.) This truth is very much wondered at, and scarcely creditedby the disciples (v. 25); They were exceedingly amazed, saying, Who then canbe saved? Many surprising truths Christ told them, which they ere astonishedat, and knew not what to make of; this was one, but their weakness was the causeof their wonder. It was not in contradiction to Christ, but for awakening tothemselves, that they said, Who then can be saved? Note, Considering themany difficulties that are in the way of salvation, it is really strange thatany are saved. When we think how good God is, it may seem a wonder that so feware his; but when we think how bad man is, it is more a wonder that so manyare, 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 berich, and are well affected to great possessions; who can be saved? If richesare a hindrance to rich people, are not price and luxury incident to those thatare not rich, and as dangerous to them? and who then can get to heaven? This isa good reason why rich people should strive against the stream.
2. That, though it be hard, yet it is not impossible, for therich to be saved (v. 26); Jesus beheld them, turned and looked wistfullyupon his disciples, to shame them out of their fond conceit of the advantagesrich people had in spiritual things. He beheld them as men that had got overthis difficulty, and were in a fair way for heaven, and the more so because poorin this world; and he said unto them, with men this is impossible, but withGod all things are possible. This is a great truth in general, that God isable to do that which quite exceeds all created power; that nothing is too hardfor God, Gen. 18:14; Num. 11:23. When men are at a loss, God is not, for hispower is infinite and irresistible; but this truth is here applied, (1.) To thesalvation of any. Who can be saved? say the disciples. None, saithChrist, by any created power. With men this is impossible: the wisdom ofman would soon be nonplussed in contriving, and the power of man baffled ineffecting, the salvation of a soul. No creature can work the change that isnecessary to the salvation of a soul, either in itself or in any one else. Withmen it is impossible that so strong a stream should be turned, so hard a heartsoftened, so stubborn a will bowed. It is a creation, it is a resurrection, andwith men this is impossible; it can never be done by philosophy, medicine, orpolitics; but with God all things are possible. Note, The beginning,progress, and perfection, of the work of salvation, depend entirely upon thealmighty power of God, to which all things are possible. Faith is wrought bythat power (Eph. 1:19), and is kept by it, 1 Pt. 1:5. Job's experience of God'sconvincing, humbling grace, made him acknowledge more than any thing else, Iknow that thou canst do every thing, Job 42:2. (2.) To the salvation of richpeople especially; it is impossible with men that such should be saved, but withGod even this is possible; not that rich people should be saved in theirworldliness, but that they should be saved from it. Note, Thesanctification and salvation of such as are surrounded with the temptations ofthis world are not to be despaired of; it is possible; it may be brought aboutby 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 tothink that in this word of Christ there is an intimation o mercy Christ had yetin store for this young gentleman, who was now gone away sorrowful; it was notimpossible to God yet to recover him, and bring him to a better mind.
II. Peter took occasion from hence to enquire what theyshould get by it, who had come up to these terms, upon which this young manbroke with Christ, and had left all to follow him, v. 27, etc. We have here thedisciples' expectations from Christ, and his promises to them.
1. We have their expectations from Christ; Peter, in the name ofthe rest, signifies that they depended upon him for something considerable inlieu of what they had left for him; Behold, we have forsaken all, and havefollowed thee; what shall we have therefore? Christ had promised the youngman, that, if he would sell all, and come and follow him, he should havetreasure in heaven; now Peter desires to know,
(1.) Whether they had sufficiently come up to those terms: theyhad 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 theyhad renounced it as far as it might be any way a hindrance to them in servingChrist. 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, theyhad come up to it, for God had wrought in them a holy contempt of the world andthe things that are seen, in comparison with Christ and the things that are notseen; and how this must be evidenced, no certain rule can be given, butaccording as we are called.
Lord, saith Peter, we have forsaken all. Alas! it was buta poor all that they had forsaken; one of them had indeed quitted a placein the custom-house, but Peter and the most of them had only left a few boatsand nets, and the appurtenances of a poor fishing-trade; and yet observe howPeter there speaks of it, as it had been some mighty thing; Behold, we haveforsaken all. Note, We are too apt to make the most of our services andsufferings, our expenses and losses, for Christ, and to think we have made himmuch our debtor. However, Christ does not upbraid them with this; though it wasbut little that they had forsaken, yet it was their all, like the widow'stwo mites, and was as dear to them as if it had been more, and therefore Christtook it kindly that they left it to follow him; for he accepts according towhat a man hath.
(2.) Whether therefore they might expect that treasurewhich the young man shall have if he will sell all. "Lord," saithPeter, "shall we have it, who have left all?" All people arefor what they can get; and Christ's followers are allowed to consult their owntrue interest, and to ask, What shall we have? Christ looked at thejoy set before him, and Moses at the recompence of reward. For thisend it is set before us, that by a patient continuance in well-doing wemay seek for it. Christ encourages us to ask what we shall gain by leaving allto follow him; that we may see he doth not call us to our prejudice, butunspeakably to our advantage. As it is the language of an obediential faith toask, "What shall we do?" with an eye to the precepts; so it isof a hoping, trusting faith, to ask, "What shall we have?" withan eye to the promises. But observe, The disciples had long since left all toengage themselves in the service of Christ, and yet never till now asked, Whatshall we have? Though there was no visible prospect of advantage by it, theywere so well assured of his goodness, that they knew they should not lose by himat last, and therefore referred themselves to him, in what way he would make uptheir losses to them; minded their work, and asked not what should be theirwages. Note, It honours Christ, to trust him and serve him, and not to bargainwith him. Now that this young man was gone from Christ to his possessions, itwas 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 forus 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 thanto envy them.
2. We have here Christ's promises to them, and to all othersthat tread in the steps of their faith and obedience. What there was either ofvain-glory or of vain hopes in that which Peter said, Christ overlooks, and isnot extreme to mark it, but takes this occasion to give the bond of a promise,
(1.) To his immediate followers, v. 28. They had signalizedtheir respect to him, as the first that followed him, and to them he promisesnot only treasure, but honour, in heaven; and here they have agrant or patent for it from him who is the fountain of honour in that kingdom; Yewhich have followed me in the regeneration shall sit upon twelve thrones.Observe,
[1.] The preamble to the patent, or the considerationof the grant, which, as usual, is a recital of their services; "You havefollowed me in the regeneration, and therefore this will I do for you." Thetime of Christ's appearing in this world was a time of regeneration, ofreformation (Heb. 9:10), when old things began to pass away, and all things tolook new. The disciples had followed Christ when the church was yet in theembryo state, when the gospel temple was but in the framing, when they had moreof the work and service of the apostles than of the dignity and power thatbelonged to their office. Now they followed Christ with constant fatigue, whenfew 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 himfurther than they can see him, as they did who followed him in theregeneration. Observe, Peter spoke of their forsaking all, to followhim, Christ only speaks of their following him, which was the mainmatter.
[2.] The date of their honour, which fixes the time whenit should commence; not immediately from the day of the date of thesepresents, no, they must continue a while in obscurity, as they were. But whenthe Son of man shall sit in the throne of his glory; and to this some referthat, in the regeneration; "You who now have followed me, shall, inthe regeneration, be thus dignified." Christ's second coming will be aregeneration, when there shall be new heavens, and a new earth, and therestitution of all things. All that partake of the regeneration in grace(Jn. 3:3) shall partake of the regeneration in glory; for as grace is the firstresurrection (Rev. 20:6), so glory is the second regeneration.
Now their honour being adjourned till the Son of man's sittingin the throne of his glory, intimates, First, That they must stay fortheir 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 anearnest expectation, as of a hope not seen. Rom. 8:19. We must live, andwork, and suffer, in faith, and hope, and patience, which therefore must betried by these delays. Secondly, That they must share with Christ in hisadvancement; their honour must be a communion with him in his honour. They,having suffered with a suffering Jesus, must reign with a reigning Jesus, forboth here and hereafter Christ will be all in all; we must be where heis (Jn. 12:26), must appear with him (Col. 3:4); and this will be anabundant recompence not only for our loss, but for the delay; and when our Lordcomes, 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 upontwelve thrones, judging the twelve tribes of Israel. It is hard to determinethe particular sense of this promise, and whether it was not to have manyaccomplishments, which I see no harm in admitting. First, When Christ isascended 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 somuch advanced above themselves as they are now, that they shall think themselvesupon thrones, in promoting the gospel; they shall deliver it with authority, asa judge from the bench; they shall then have their commission enlarged, andshall publish the laws of Christ, by which the church, God's spiritual Israel(Gal. 6:16), shall be governed, and Israel according to the flesh, thatcontinues in infidelity, with all others that do likewise, shall be condemned.The honour and power given them, may be explained by Jer. 1:19, See, I haveset thee over the nations; and Ezek; 20:4, Wilt thou judge them? andDan. 7:18, The saints shall take the kingdom; and Rev. 12:1, where thedoctrine of Christ is called a crown of twelve stars. Secondly, WhenChrist appears for the destruction of Jerusalem (ch. 24:31), then shall he sendthe apostles to judge the Jewish nation, because in that destruction theirpredictions, 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; andthat "it respects the apostles' government or the twelve tribes ofIsrael, not by a resurrection of their persons, but by a reviviscence ofthat Spirit which resided in them, and of that purity and knowledge which theydelivered to the world, and, chiefly, by admission of their gospel to be thestandard of their faith and the direction of their lives." Fourthly,It is certainly to have its full accomplishment at the second coming of JesusChrist, when the saints in general shall judge the world, and thetwelve apostles especially, as assessors with Christ, in the judgment of thegreat day, when all the world shall receive their final doom, and they shallratify and applaud the sentence. But the tribe of Israel are named,partly because the number of the apostles was designedly the same with thenumber of the tribes; partly because the apostles were Jews, befriended themmost, but were most spitefully persecuted by them; and it intimates that thesaints will judge their acquaintance and kindred according to the flesh, andwill, in the great day, judge those they had a kindness for; will judge theirpersecutors, who in this world judged them.
But the general intendment of this promise is, to show the gloryand dignity reserved for the saints in heaven, which will be an abundantrecompence for the disgrace they suffered here in Christ's cause. There arehigher degrees of glory for those that have done and suffered most. The apostlesin this world were hurried and tossed, there they shall sit down at rest andease; here bonds, and afflictions, and deaths, did abide them, but therethey 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 Israeltrampled upon them, there they shall tremble before them. And will not this berecompence enough to make up all their losses and expenses for Christ? Lu.22:29.
[4.] The ratification of this grant; it is firm, it isinviolably immutably sure; for Christ hath said, "Verily I say unto you,I the Amen, the faithful Witness, who am empowered to make this grant, Ihave said it, and it cannot be disannulled."
(2.) Here is a promise to all others that should in like mannerleave all to follow Christ. It was not peculiar to the apostles, to be thuspreferred, but this honour have all his saints. Christ will take carethey shall none of them lose by him (v. 29); Every one that has forsakenany thing for Christ, shall receive.
[1.] Losses for Christ are here supposed. Christ had told themthat his disciples must deny themselves in all that is done to them in thisworld; now here he specifies particulars; for it is good to count upon theworst. If they have not forsaken all, as the apostles did, yet they haveforsaken a great deal, houses suppose, and have turned themselves out, to wanderin deserts; or dear relations, that would not go with them, to follow Christ;these are particularly mentioned, as hardest for a tender gracious spirit topart 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 supportof the family.
Now, First, the loss of these things is supposed to be forChrist'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 thebird that wanders from her nest; that is a sinful desertion. But if weforsake them for Christ's sake, because we cannot keep them and keep agood conscience, we must either quit them, or quit our interest in Christ; if wedo 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 hiswill and glory, this is that which shall be thus recompensed. It is not thesuffering, but the cause, that makes both the martyr and the confessor.
Secondly,
It is supposed to be a great loss; and yet Christundertakes to make up, for he is able to do it, be it ever so great. See thebarbarity of the persecutors, that they stripped innocent people of all theyhad, for no other crime than their adherence to Christ! See the patience of thepersecuted; and the strength of their love to Christ, which was such as allthese waters could not quench![2.] A recompence of these losses is here secured. Thousandshave 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 bebalanced. Christ here gives his word for it, that he will not only indemnify hissuffering servants, and save them harmless, but will abundantly reward them. Letthem make a schedule of their losses for Christ, and they shall be sure toreceive,
First, A hundred-fold in this life;
sometimes in kind,in the things themselves which they have parted with. God will raise up for hissuffering 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, whereverthey came, met with those that were kind to them, and entertained them, andopened their hearts and doors to them. However, they shall receive ahundred-fold, in kindness, in those things that are abundantly betterand more valuable. Their graces shall increase, their comforts abound, theyshall have tokens of God's love, more free communion with him, more fullcommunications from him, clearer foresights, and sweeter foretastes, of theglory to be revealed; and then they may truly say, they have received ahundred 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 hundredto one? But this comes in over and above, as it were, into the bargain. The lifehere promised includes in it all the comforts of life in the highest degree, andall eternal. Now if we could but mix faith with the promise, and trustChrist 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, asif pre-eminence in glory went by precedence in time, rather than the measure anddegree of grace. No; Many that are first, shall be last, and the last, first,v. 30. God will cross his hands; will reveal that to babes, which he hidfrom the wise and prudent; will reject unbelieving Jews and receivebelieving Gentiles. The heavenly inheritance is not given as earthlyinheritances commonly are, by seniority of age, and priority of birth, butaccording to God's pleasure. This is the text of another sermon, which weshall meet with in the next chapter.
