Exegetical and Hermeneutical Commentary of Matthew 19:27

Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?

27 30. The Claim of the Disciples

Mar 10:28-31. Luk 18:28-30.

27. what shall we have therefore ] Peter, still not perfect in the Spirit of Christ, suggests a lower motive for following Christ. The answer of Christ shews that all true sacrifice shall have its reward, but all that looks like sacrifice is not really such, therefore “Many that are first shall be last.” Among the Twelve there was a Judas.

Fuente: The Cambridge Bible for Schools and Colleges

Mat 19:27-30

Behold, we have forsaken all, and followed Thee; what shall we have therefore?

The advantages of following Christ

I. That a follower of Christ possesses a character of high and essential importance. To be a follower of Christ we must-

1. Believe the testimony which the Word of God has given as to His character and office.

2. From this principle of faith emanates all the other elements which compose the Christian character.

3. A public profession of His name, and exertion in His cause. Do you believe, etc.?

II. That in sustaining this character painful sacrifices must frequently be made. The disciples, primitive Christians, etc.

1. Remember for whom these sacrifices are to be made.

2. Remember for what these sacrifices are to be made. Are you determined at all costs to follow Christ?

III. That our present sacrifices in the Saviours cause shall issue in a glorious reward.

1. Here is an advantage promised as to the present life.

2. As to the life to come. The time and nature of the recompense. What encouragement does this subject hold out to the followers of Christ? (A. Weston.)

The reward of Christs followers

I. The evils they renounce. We must forsake all our sinful practices, ungodly associates, unholy attachments.

II. The example they follow. Christ, as our Teacher, Sovereign, Pattern.

III. The reward they anticipate. Following Christ will secure our personal salvation, our temporal interests and our eternal happiness. (Sketches.)

Christian fidelity and its rewards

I. The Christian disciple abandoning the world the better to serve Christ. What was left?

(1) A home that was dear;

(2) friends of the old time;

(3) a familiar occupation;

(4) the religion of forefathers.

II. The Christian disciple engaged in duties of Christian profession. It involved

(1) being thrust out of synagogue;

(2) ceaseless combat with the world-opinions, fashions;

(3) arduous labours.

III. The Christian disciples recompense. What shall we have?-

(1) Present peace;

(2) joy of discipleship;

(3) anticipation of sharing in future results of all Christian work;

(4) the final rest and reward. (J. C. Gray.)

The gain greater than the loss

We must understand the requirements of religion; and not over-value the things which we are obliged to give up. Some say that a Christian must renounce all the world, all its gains, and pleasure. This has been true in the worlds history; as in case of Xavier, Wesley, and missionaries. These exceptional cases. Then some people think that if they love Jesus Christ, they must be careful not to love wife and children too much. This is a mistake. God has made the family and cemented it with love. It is not necessary for a man to love God more that he love family less. There is a difference between that sacrifice which brings everything to God, to be regarded as His, and that slavery which dispossesses of all worldly goods and earthly affections in order to appease the heart of the infinite Creator. Love of God intensifies our home affections. So with regard to worldly possessions. A man is not called upon to endanger his working capital, but to consecrate it. The rules of the gospel bend to wealth; and a Christian has a larger expectancy of possessing the good things of this life. But he views himself as the steward of God, and does not allow it to imperil his souls salvation. Then comes another question: If I am a follower of Christ, what is to be my attitude towards the worlds amusements and pleasures. Give up the follies of the world, not its true pleasures. There is a high sense in which a man is to live soberly in Christ Jesus. If any man has a right to the pleasures of the earth, it is His disciple; he has a right to inherit its fruits, blessings. He has the joys of sense, and others much higher and richer in the green pastures. I would like to ask the Christian if he really thinks that he gives up much in following Christ? Our sacrifices have been joys to achieve in faith and love. But there will come a time when the text will have a certain literalness about it, when there will be no question as to what we leave, but what we are going to find? The man will have to turn his back upon his possessions. All will have forsaken us. He will then fulfil the promise of eternal life. This the final consummation. We shall not then in the eternal sunshine be disposed to think much of what we have given up to follow Christ. (J. R. Day, D. D.)

The hundred-fold recompense

This reply of our Lord as furnishing guidance for us in our endeavours to act upon men and persuade them to give heed to religion. It will not do, constituted as men are, to enlarge to them abstractedly on the beauty of holiness and on the satisfaction derivable from a conscience at rest. They will not regard virtue as its own reward. We must admit that religion requires great sacrifices; but we contend that even in this life they are more than counterbalanced by its comforts, and that in the next they will be a thousand-fold recompensed.

I. Take the case of the young. You are reluctant to lose the pleasures of earth. We do not wish to deprecate these; all your senses are against our arguments. Christ did not tell Peter that his boat and net were worth but little at the most. We admit the extent of the sacrifice. We take the ground of recompense more than equivalent for all renounced. A nobler pursuit; reward more enduring.

II. It is the apparent conflict between duty and interest which causes us in a variety of cases to disobey God and withstand the pleadings of conscience. The conflict is only apparent, as our true interest is always on the side of duty. Here, again, we must magnify the remunerative power of Him in whose cause the sacrifice is made, rather than depreciate the sacrifice itself. But the duty is clear, and the difficulty of discharging it will not excuse its neglect. A man says he must sell his goods on the Sabbath in order to support his family, his interest demands it. But if he follows duty as against apparent interest, we assert that he engages on his side all the aids of Providence, if you cannot be religious but through bankruptcy, let not your name in the Gazette scare you from inscribing it in the Lambs book of life. We remind you of the inexhaustibleness of God; He is the Proprietor of both worlds. To men who are in danger of being engrossed in business, as well as those who are tempted to swerve from rectitude, we say, dwell on the word hundred-fold in our text as suggestive of the Divine fulness and power. (H. Melvill, B. D.)

Forsaking all to follow Christ

I. Christ is the pre-eminent object and the boundless source of all moral attraction and influence.

1. He is the pre-eminent object of moral attraction. He is the centre of all moral power. It is the overpowering force of the suns attraction that regulates the motion of the planets; it is the overwhelming attraction of the earth that neutralizes the mutual attraction of things upon its surface, and prevents them from inconveniently clinging together. So is Christ the centre of the moral world. As God, He claims our adoration: as Man, our lively affection. He is the realization of every Divine idea. In a gallery of paintings, comprising portraits, allegories, historic scenes, and ideal creations, one grand masterpiece, long concealed, is at length uncovered and disclosed to view. Immediately all others are forsaken; the admiring gaze is directed to this. It is the attraction, not because of its mere novelty, but because it comprises all the subjects and all the excellences of every other work, and displays them with unrivalled power. He is the way to the Father, and to the souls everlasting home. I am the way, the truth, and the life. No man cometh to the Father, but by Me. A wild country is spread before us, with numerous paths, by-ways, and intersecting roads. Many of these tracks are toilsome, but supposed to lead to the possession of some profit and gain; many are pleasant, but of doubtful issue; many are perilous; many are evidently ways of perdition. But at length a bright way appears, and it is seen to lead upwards, and to terminate in a glorious city of habitation. Shall we not forsake every other way to follow this? He is the fulness of all good. He is all and in all. Is it not great gain to forsake all and to follow Him? He is the friend beloved. When a beloved friend arrives, business and pleasure are alike abandoned, for the joy of his society. Jesus comes, He calls to us; He announces the joyful news of reconciliation with God. Should we not forsake all to follow Him, and to be received into His everlasting friendship? He is the heavenly Bridegroom. The bride forsakes her fathers house, her country, her early associates for the bridegroom.

2. He is the boundless source of moral influence. He changes the earthly into the heavenly. No teacher nor doctrine can produce a transformation like this; the all-powerful influence is with Christ alone. If we desire our own true glory, should we not forsake all to follow Him? He changes the corrupt into the spiritual. He raises the spiritually dead into a Divine life. This reminds us that the attraction and influence of the Lord Jesus Christ can only be savingly experienced through the instrumentality of faith.

II. To forsake all and to follow Christ is alike our indispensable duty and our true happiness.

1. It is our indispensable duty to forsake all and to follow Christ. It is not by abstract considerations we usually judge of duty, but by contemplating actual and living relations. Now, if we contemplate the actual relations Christ sustains to us, and of the reality of which we are assured by Divine testimony, the entireness of His claims will become immediately evident. As the Son of God, He claims supreme homage and entire obedience: as Mediator, He has a peculiar claim, because we are the subjects of His all-prevailing intercession. This imperative duty is sustained by every conceivable motive; it is also indispensable. It is the divinely appointed condition of salvation. We must look at the awful alternative. We are all under the most sacred obligation to hold the possession of earthly things in subservience to the service of Christ.

2. It is our true happiness to forsake all to follow Christ. What shall we have therefore? Is it not true happiness to derive present and everlasting joy in the contemplation of so pre-eminent an object of love; to experience the transforming influence of His Spirit and truth changing us into His likeness; and to enter into living and effectual relation with Him, all whose names are significant of unlimited blessing? What shall we have therefore? Exemption from eternal death, and the inheritance of everlasting life. The truth of Christ. The fellowship of the saints. An infinite compensation; a blissful result of self-denial. And the last shall be first. As the first in their own and in the worlds esteem should be really the last, so the last shall be first. The last in worldly esteem. The last in social conditions-Christians are required to avoid all vain display and ostentation. The last in their own esteem. What things were gain to them, these they counted loss for Christ. (J. T. Barker.)

What called forth this question? An event had just taken place which had made a deep impression on the minds of the disciples.

I. Let us consider the spirit in which those words were uttered by St. Peter. There are some who always seem to delight in putting a bad construction upon the actions and words of Gods saints. We have no sympathy with such men. They judge others by their own standard and motives. But in the words of the text we find no instance of human infirmity. Whatever St. Peters faults may have been, certainly he was the last man to think of payment for service, or of reward. He was impetuous, affectionate, generous. Nor, again, can we admit that there was something vain-glorious in the words. What, then, led St. Peter to say, What shall we have therefore? It was thankfulness. He was thrilled with gratitude at the thought of the grace which had enabled him to do what others had not done. But further, instead of pride there was, we believe, humility in this utterance. It was as much as to say, What condescension that thou hast chosen us, such as we are, for so great a vocation! They felt the greatness of the love which had called them, and their own unworthiness of the dignity. Let us look at the statements which are made. They are two. Christ had bidden the rich youth to give up all, and St. Peter now says, We have done this-we have forsaken all. Yes, it was not much, but it was all, and the sacrifice is to be measured not by the amount which is surrendered, but by the love which prompted it. Again, St. Peter adds, We have followed Thee. This was the second thing which our Lord demanded of the rich youth. Perfect does not consist in the mere abandonment of external goods. St. Peter was careful to add that they had forsaken all with a definite motive-that of following Christ, and of being like Him in the external conditions of his life. It is not merely world-surrender, but self-surrender which Christ demands. The forsaking is the preliminary of the following. Detachment from the creature is useless unless it leads to attachment to the Creator. Sin consists in two things-the turning away from God, and the turning to the creature. My people have committed two evils; they have forsaken Me, saith the Lord, the Fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no waters (Jer 2:13). Holiness, on the other hand, requires a spirit of detachment from visible things, and love for God. They loved Him. It was a progressive love.

II. Our lords reply to St. Peters question was an encouraging one. He did not find fault with the question, knowing the purity of motive which prompted it. But He was careful to elevate their thoughts. They should have some great honour, some mysterious union with Christ in His exaltation, as they now had fellowship with Him on earth. Christ is Judge alone. They can have no share in His judiciary authority. In what sense, then, will the Apostles sit with Christ and judge the world? By the judgment of comparison. They will be examples of faithfulness to grace, condemning those thereby who have clung to earthly things and forsaken Christ. And besides this, by the judgment of approbation. They will be Christs court, His princes, marked out from others by special glory and blessedness as the recompense of their allegiance to Him. Is this honour to be confined to the original disciples? We are not called, as Apostles were, actually to forsake all, and to follow Christ. But all Christians must share their spirit. We must use this world, as not abusing it (1Co 7:31). The outward acts of religion, necessary as they are, will not compensate for a worldly spirit. But the Christian life is no mere negative thing-the quenching of the love of the temporal; it is the following of Christ. Try by meditation to gain a clearer view of our Lords example. Nor is it a sordid movement of soul to desire to look over the hills of time into the glories of the eternal world. Love, not selfishness, prompts all sacrifice made for Christ. But He who for the joy which was set before Him endured the cross, despising the shame (Heb 12:2), permits the inquiry of the text when made in the spirit of hope and thankfulness. What shall we have therefore? It is not merely happiness, it is blessedness. (W. H. Hatchings, M. A.)

Hundredfold reward

We must not understand this of an hundredfold in specie, but in value. It is-

1. Joy in the Holy Ghost, peace of conscience, the sense of Gods love; so as, with the Apostles, they shall rejoice that the) are thought worthy to suffer for Christ.

2. Contentment. They shall have a contented frame of spirit with the little that is left to them; though they have not so much to drink as they had, yet they shall have less thirst (Php 4:11-12).

3. God will stir up the hearts of others to supply their wants, and that supply shall be sweeter to them than their abundance was.

4. God sometimes repays them in this life, as He restored Job after his trial to greater riches. (M. Pool.)

The Christians recompense

The man who forsakes his possessions and friends for Christs sake, shall find that Christ will take care that he has a hundred, i.e., very many others, who will give him the love and help of brothers, wives, and mothers, with far more exceeding sweetness and charity; so that it shall not seem that he has lost his own possessions, but has only laid them down, and in Christs providence has multiplied them with great usury. For spiritual affections are sweeter than natural ones. (Lapide.)

The reward of self-sacrifice

This implies-

1. The security of those who are poor for the gospels sake.

2. The privilege of judging.

3. Dignity and eminence above others.

4. The nearest place to Christ and most perfect union with Him.

5. A principality of grace, happiness, and glory, that inasmuch as they are princes of the kingdom of heaven, they should have the right of judging, and of admitting into it those who are worthy, and excluding the unworthy. (Lapide.)

The Christians possession

He who has left all things begins to possess God; and he who has God for his portion is the possessor of all nature. Instead of lands, he is sufficient to himself, having good fruit which cannot perish. Instead of houses, it is enough for him that there is the habitation of God, and the temple of God, than which nothing can be more precious. For what is more precious than God? That is the portion which no earthly inheritance can equal. What is more magnificent than the celestial host? What more blessed than Divine possession? (Ambrose.)

The joy of the virtuous

If, instead of the perturbation of anger and fury, you weigh the perpetual calmness of the mind; for the torment of anxiety and distraction, the quiet of security; for the fruitless and penal sadness of the world, the fruit of sorrow unto salvation; for the vanity of worldly joy, the richness of spiritual delight:-you will perceive that the recompense of such an exchange is a hundredfold. (Cassian.)

The first last

This is an awakening sentence to the best of men. It was as much as to say to the Apostles, You have forsaken all and followed Me; but you had need look and consider, from what principle, with what love, and to what end you have done it; you had need keep a watch upon yourselves, and see that you hold on, and that you have no confidence in yourselves. For many that are first in profession, first in the opinion of others, first in their own opinion and confidence, at the Day of Judgment will be found to be last in Mine and My Fathers esteem and reckoning; and many who make not so great a noise, nor have so great a name and repute in the world, and who have the lowest and meanest opinion of themselves will be found first and highest in My favour. The Day of Judgment will frustrate many expectations. (M. Pool.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 27. We have forsaken all] “A poor all,” says one, “a parcel of rotten nets.” No matter – they were their ALL, whether rotten or sound; besides, they were the all they got their bread by; and such an all as was quite sufficient for that purpose: and let it be observed, that that man forsakes much who reserves nothing to himself, and renounces all expectations from this world, taking God alone for his portion. See Mt 4:20.

To forsake all, without following Christ, is the virtue of a philosopher. To follow Christ in profession, without forsaking all, is the state of the generality of Christians. But to follow Christ and forsake all, is the perfection of a Christian.

What shall we have therefore?] , What REWARD shall we get? This Kypke proves to be the meaning of the words from some of the best Greek writers.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Mark and Luke repeateth the words of Peter in part, but neither of them have this part of our Lords answer, particularly respecting his apostles. We heard before, Mat 4:18-22, of Peter, and Andrew, and James, and John, forsaking all and following of Christ, when he called them; the others doubtless did the same. Peter observing that our Saviour laid not the stress of mens salvation either upon riches or poverty, but upon the frame of mens spirits, their humility, self-denial, their obedience to and readiness to follow him; rejoins these words, and saith,

We have forsaken all, and followed thee; what shall we have? Some think that he had an expectation of something in this life, according to the notion which the other Jews had, and it is apparent the disciples had some tincture of a secular kingdom, which the Messias should exercise. But considering our Lords former discourse could not be so interpreted, and the disciples question, Who then can be saved? I cannot agree that. And for the same reason I cannot agree, that the coming of the Son of man in his glory, mentioned Mat 19:28, should be understood of his coming in his mediatory kingdom, (as some would have it), but of his last coming, which is most properly called the coming of the Son of man in his glory, mentioned 1Th 4:15-17; Jud 1:14; and that the thing here promised to the apostles, is not a preference in the church, but a further degree of honour and glory in the day of judgment.

Ye which have followed me in the regeneration; that is, at this time, while I have been by my doctrine reforming the word; in the regeneration of my church, while I have been putting it into a new state. Some make those words, in the regeneration, to refer to the next words.

In the regeneration; that is, in the day of judgment, when Christ shall come in his glory. The apostle indeed, Act 3:21, calleth that day, the times of restitution of all things. And the prophet speaks of it as the time of the new heavens and new earth, Isa 66:22. So doth the apostle, 2Pe 3:13; and John, in Rev 21:1. It is not much material to which part we apply the term.

Ye which have followed me; that is, who have followed and shall go on and follow me, for this promise cannot belong to Judas, the son of perdition.

Ye shall sit upon twelve thrones. Judges and princes use to have assessors, that sit with them in judgment. He mentions twelve thrones, because he had now twelve disciples, his apostles; and though afterward Judas fell away, yet Matthias succeeded, Act 1:26; so as the twelve thrones shall not be empty, but filled up with twelve that followed Christ, for such a one was Matthias, Act 1:21.

Judging the twelve tribes of Israel. Though the tribes were thirteen, yet they usually went under the notion of twelve, because Levi was not counted, as having no particular possession. That is, judging the Jews for their unbelief, and not reception of me: judging others also; but judgment shall begin at the house of God. Doubtless this promise imports, that the apostles shall have a higher place in glory at the great day than ordinary believers: yet the apostle saith the saints shall judge the world, 1Co 6:2.

Fuente: English Annotations on the Holy Bible by Matthew Poole

Then answered Peter and said unto him,…. Peter observing what Christ said to the young man, bidding him sell all that he had, and give to the poor, and he should have treasure in heaven, and come and follow him, lays hold on it, and addresses him in the following manner,

behold, we have forsaken all, and followed thee. Though their worldly substance was not so large as the young man’s, they had not such estates to sell, nor that to give to the poor, he had; yet all that they had they left for Christ’s sake, their parents, wives, children, houses, and worldly employments, by which they supported themselves and families; and became the disciples and followers of Christ, embraced his doctrines, submitted to his commands, imitated him in the exercise of grace, and discharge of duty, denying themselves, and suffering many hardships on his account: wherefore it is asked,

what shall we have therefore? what reward for all this? what part in the Messiah’s kingdom? or what treasure in heaven?

Fuente: John Gill’s Exposition of the Entire Bible

What then shall we have? ( ?) A pathetic question of hopeless lack of comprehension.

Fuente: Robertson’s Word Pictures in the New Testament

We. Emphatic, in contrast with the young ruler.

Fuente: Vincent’s Word Studies in the New Testament

Mat 19:27

. Then Peter answering said to him. Peter tacitly compares himself and the other disciples to the rich man, whom the world had turned aside from Christ. As they had led a poor and wandering (639) life, which was not unaccompanied by disgrace and by annoyances, and as no better condition for the future presented itself, he properly inquires if it be to no purpose that they have left all their property, and devoted themselves to Christ; for it would be unreasonable if, after having been stripped of their property by the Lord, they should not be restored to a better condition.

Lo, we have left all. But what were those all things? for, being mean and very poor men, they scarcely had a home to leave, and therefore this boasting might appear to be ridiculous. And certainly experience shows how large an estimate men commonly form of their duties towards God, as at this day, among the Papists, those who were little else than beggars make it a subject of haughty reproach that they have sustained great damage for the sake of the Gospel. But the disciples may be excused on this ground, that, though their wealth was not magnificent, they subsisted at home, by their manual labors, not less cheerfully than the richest man. And we know that men of humble condition, who have been accustomed to a quiet and modest life, reckon it a greater hardship to be torn from their wives and children than those who are led by ambition, or who are carried in various directions by the gale of prosperity. Certainly, if some reward had not been reserved for the disciples, it would have been foolish in them to have changed their course of life. (640) But though on that ground they might be excused, they err in this respect, that they demand a triumph to be given them, before they have finished their warfare. If we ever experience such uneasiness at delay, and if we are tempted by impatience, let us learn first to reflect on the comforts by which the Lord soothes the bitterness of the cup in this world, and next elevate our minds to the hope of the heavenly life; for these two points embrace the answer of Christ.

(639) “ Et suiete a changer souvent de demeurance;” — “and liable to change their residence frequently.”

(640) “ D’avoir change d’estat et de facon de vivre;” — “for having changed their condition and their way of living.”

Fuente: Calvin’s Complete Commentary

QUESTIONS OF ENGAGEMENT. REWARDS, HONORS AND GRACE

Mat 19:27 to Mat 20:34

THE treatment of the twentieth chapter of the Gospel of Matthew is a task fraught with some difficulties. First of all, the chapter itself is mistakenly placed. The defensible breaks in the Book of God by chapter-makers, is a matter of increasing amazement to good Bible students.

The preposition for, with which the twentieth chapter is introduced, connects it so absolutely with Peters question and the answers of Jesus recorded in Mat 19:27-30, that one wonders why the chapter did not begin with the Apostles assertion, Behold, we have forsaken all and followed Thee, and his question, What shall we have therefore? The Masters reply to that question was,

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.

And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My Names sake, shall receive an hundredfold, and shall inherit everlasting life.

But many that are first shall be last; and the last shall be first (Mat 19:28-30).

That laid the very foundation for the parable of the laborers in the vineyard, and, in fact, it equally lays the foundation for the ambitious request of Zebedees children, recorded in the same chapter, and possibly throws an additional light on the grace of Christ in the healing of the blind men, with which the chapter concludes.

It is impossible, therefore, to correctly interpret Matthew 20 apart from Mat 19:27-30. By his question, Peter both provoked the parable of the laborers in the vineyard, and incited the ambitions of Zebedees wife and sons. We propose, therefore, to discuss this chapter under three themes: The Larger Justice, The Ignoble Ambition, and the Compassionate Response.

THE LARGER JUSTICE.

This is Joseph Parkers title for that section of the chapter recorded in verses 1 to 16 inclusive. In many respects, it is a justifiable title. We shall not waste our time upon the difficulties of this parable to which Trench has so fully called attentionthe difficulty of reconciling, for instance, the parable with the plain teaching, in another part of Gods Word, that men shall be rewarded according to the deeds done in the body; the difficulty of supposing that God takes no recognition of shorter or longer time in His service; the difficulty of adjusting justice, paying the same for men that had passed through the heat of the day and those that came but for a few hours in the cool of the afternoon; the difficulty of defending the giving of the first place to those who appeared last and did the least.

Much time and energy have been spent upon these problems, and we find ourselves no nearer their solution after the last and most learned word is spoken. But there are great truths that run through this parable that cannot be gainsaid. They are truths upon which thoughtful men will forever find themselves in practical agreement. We shall expend our time in attention to these. This much, at least, is clear: Gods engagements are not mere barters; His justice never fails; His generosity often surprises us; and He commonly reverses the established customs of men.

Gods engagements are not mere barters. When He calls men to His service, He says little or nothing to them of rewards. The fact is, that Christ again and again, instead of putting appealing rewards before men who thought of following Him, flung at them every conceivable discouragement. He promised them nothing except thorns for their feet and a cross for their shoulders, and multiplied opponents, separation from father and mother, husband or wife, houses or lands; and the individual who comes into Christs service with no pledge of reward and with no expectation of big returns, is the individual who will prove steadfast and who will not behave as Pliable did upon encountering the first difficulty. And yet, if the mind is so disposed, it can make religion a mere barter; it can remind Jesus of His promise made in this very connection,

Everyone that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for My Names sake, shall receive an hundredfold, and shall inherit everlasting life (Mat 19:29).

and thereby reduce Christian service to the basis of a barter.

We have known church men after that manner men, who, when they made their profession of Christ and joined the church, seemed to expect that they would get much more than they were asked to give up; and more than once we have had them complain that after years of church-membership they did not find their business any better; they did not find that the church had patronized them because of their relationship to it; they did not find that the church had given them any higher social standing, or had elected them to any ecclesiastical or political offices by way of reward for service, and sometimes they even charge the church of gross neglect of them. They have not been recognized as they expected, nor visited as often as they anticipated, nor treated like a brother or sister beloved. That all brings the subject of Christs service to a barter basis. It takes every bit of joy out of the Christian profession.

In my experience of forty years in the ministry I have never yet met a man, who joined the church and engaged in the service of Christ in the interest of a personal, profitable return, who was either happy in his profession or high in the estimation of his brethren. The solution of the difficulties that seem to beset this parable is known only to the men and women who approach Christ in another spirit altogether; who see and see clearly that religion and rewards have little or no kinship; who feel the great fact, and fact it is, that the fight of the Christian faith has its sufficient reward in the spiritual victories won; that every moment in which one is thus engaged vibrates with a blessing as the lungs rise to breathing, and that the work itself is such a joy and brings such blessed returns to the engaged soul, that idleness is a loss, and the man who is compelled to lose most of his life before he enters upon the Kings service, is rather to be pitied for lost time, instead of having his pay reduced in proportion.

But the further consideration of the parable reveals the second great and precious truth, namely, Christs justice never fails, but His generosity often surprises. Men here who wrought for a day received exactly that which had been agreed upon a penny. That is justice, and our God is a God of justice! No man can charge Him with doing less than He promised, nor even with niggardly bargaining. There is no indication here that they were Jewed down. They appeared in the morning, asked for work, told what they wanted, and the agreement was made. They appeared at night and were promptly paid.

In the Book of Deu 24:15, it was written, At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it. That was the law for the hireling servant, and righteous masters regarded it. Our Master is righteous. No servant of His will ever fall short of what was promised. You can call back every saint from Heaven and put to him the one question, Did God keep His covenants with you? Did He remember and regard His Word? Did He give you as much as He pledged you? and they will answer in a chorus, but with one voice, Yes. He never failed us in a single particular. But it is doubtful if a single one of those same witnessing saints would stop with that testimony. They would join with the eleventh hour company and say, He promised us whatever was right. When He compensated us, He indulged in an unexpected generosity. Our deserts were disregarded; His grace came into play and we ourselves were embarrassed in the presence of our brothers by the fullness of blessing He bestowed upon us. And I want to say, in passing, that I have not been able to sympathize with those professed followers of Christ who insist upon a quid pro quo in Christian service.

I am entering today upon my thirtieth year as pastor of this church, and at the same moment, I am entering upon my forty-fourth year in the active ministry. I can imagine some young man, who, in ardor of spirit, heard the call of God and entered upon his ministry but twelve months since, and whose service was cut short by the gathering for him of the evening shadows, and he is already standing in the presence of the King to give an account of his earthly ministry. Shall he hear less from his Lord than the Well done, thou good and faithful servant? If God should privilege me (as I am now rather hoping) to finish my fortieth anniversary in this pulpit, and my fifty-fifth in the ministry, and my seventy-fifth of life, before the shadows gather for me, shall I expect a higher encomium or a greater reward than was given to my glorious, yet perhaps more deeply devoted minister-boy brother? God forbid! Such a spirit of jealousy and envy would well-nigh unfit me to come into His presence at all and would have a tendency, at least, to force my whole ministry to a barter basis instead of to the one of voluntary service and the animation of love Divine. This, to me, is the meaning of the parable!

I am thinking now of a laymanonce a member of this churchwhose whole early life and mature manhood was given to the accumulation of money. He was a man well on in years, when, through an utter financial failure, he was thrown to the earth, and in that bruised and bleeding condition, made his appeal to God and came into His service with another spirit than that he had ever knownthe spirit of humility, the spirit of personal consecration, the spirit of almost sleepless devotion. There were only a few years left for him, and in those he could do little else than pray; but pray he did. He prayed in the morning; he prayed at noon; he prayed at night, incessantly. He breathed out his petitions to God. He begged for forgiveness for the past. It was a grief to him that he had wasted his time in money getting and had so long and largely forgotten his God. It was an additional grief that he was broken in body and could now be so poorly active in the service of his King. The great majority of his time was spent in weeping. His prayers were baptized in his tears, and one day the evening shadows gathered and the working hours were done. Think you that he shall fall short of reward? Aye, verily, I believe that few of those of us who shall have spent a half century and more in the most intensive Christian activities can ever hope to hold a higher place than he holds in Heaven, or receive more generous treatment than was recorded to him when the day was done and the Master came to reward the laborers of the vineyard. For, after all, the most blessed thing in the life of Christianity is the spirit with which one surrenders himself, and the devotion of heart with which one serves, and the humility of soul in which one weeps and prays and works.

See another truth!

Our Christ commonly reverses the customs of men. The custom of men is to make the best barter possible, to pay the least for which they can get the service rendered. That custom is so universal that it has created the whole conflict between capital and labor. That custom is so universal that it accounts, in a large way, for the political movement known as socialism. That custom is so universal that even church men and professed Christians seldom rise above it. That custom has cursed many a city with cheap labor and undesirable citizenship, and it has accounted again and again for race riots, international complications and world wars.

When, therefore, Christ heard of one householder who had departed in some respects from the usual world custom, and had given, not to a single company of men only, but to three out of four companies, more than was their right, He seized it as an illustration of His own intention in the kingdom. In other words, it is the intention and the actual outworking of grace versus law, and of unblessed blessing versus a hard-driven barter.

The Kingdom of God contrasts the kingdoms of this world. We have revolutions that do not correct anything, but when His Kingdom comes, what one writer calls, the pettiness of selfish ambition will be supplanted by the majesty of self-sacrificing love, and the supposed hardships of labor will give place to the dignity of aim, and the disposition to escape service to an answer of royal sacrifice. It is a very significant fact, is it not, that the worlds word for Knecht, or a knight, was a servant or a slave; but since Christianity came, knight has become a nobleman. So the slave in Gods Kingdom will be the nobleman of the same.

He that is greatest among you shall be your servant.

And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted (Mat 23:11-12).

So the last shall be first, and the first last: for many be called, but few chosen (Mat 20:16).

Many are the elect. Few are the select.

But I pass now to the consideration of

THE IGNOBLE AMBITION.

And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,

Behold, we go up to Jerusalem; and the Son of Man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn Him to death,

And shall deliver Him to the Gentiles to mock, and to scourge, and to crucify Him: and the third day He shall rise again.

Then came to Him the mother of Zebedees children with her sons, worshipping Him, and desiring a certain thing of Him.

And He said unto her, What wilt thou? She saith unto Him, Grant that these my two sons may sit, the one on Thy right hand, and the other on the left, in Thy Kingdom.

But Jesus answered and said, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto Him, We are able.

And He saith unto them, Ye shall drink indeed of My cup, and be baptized with the baptism that I am baptized with: but to sit on My right hand, and on My left, is not Mine to give, but it shall be given to them for whom it is prepared of My Father.

And when the ten heard it, they were moved with indignation against the two brethren.

But Jesus called them unto Him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them.

But it shall not be so among you: but whosoever will be great among you, let him be your minister;

And whosoever will be chief among you, let him be your servant:

Even as the Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many (Mat 20:17-28).

We have already remarked that Peters question, together with the answer of Jesus, accounts largely for the contents of this 20th chapter.

It will be remembered that Jesus said unto them,

Verily, verily, I say unto you, That ye which have fob lowed Me in the regeneration, when the Son of Man shall sit in His glory, ye also shall sit upon the twelve thrones, and judge the twelve tribes of Israel (Mat 19:28).

Now when Jesus began to talk of going up to Jerusalem and of being betrayed into the hands of chief priests and scribes, and condemned to death, and then of His resurrection on the third day, the prospect of the throne of glory comes full before the Apostles, and with the mental vision of the same, the mother of Zebedees children and her sons, grow ambitious on the same subject of rewards and begin to wonder whether these two, long recognized as His special friends, might also anticipate unusual privileges and honors, even that of sitting on the right hand and on His left in that Kingdom.

The answer of Jesus to this question is as interesting and as unexpected as it was to Peters query, and in some respects, far more discouraging.

There are personal ambitions that should neither be disregarded nor dampened. Parents have a right to be ambitious for their children. History is replete with illustrations of the fact that many a fathers dreams and many a mothers hopes have been realized in a child. Walter Scotts mother was a woman of great literary tastes, and doubtless dreamed and hoped that her child would share the same. Napoleons mother was noted for her energy and her unbounded ambition. Those facts were reflected in her son. Lord Bacons mother had a piety of the sort that incited her to pray that her boy might be a favorite of Heaven and first among his fellows.

Christianity has long since recorded the ambitions of the mother of the Wesleys for her boys and the realization of her hopes and dreams. Benjamin West tells us that it was his mothers approval upon his infant endeavors at art that made him a painter. When sons share with parents such hopes and dreams, success often attends their endeavors. Longfellow wrote,

The heights by great men reached and kept Were not obtained by sudden flight;But they, while their companions slept,Were toiling upward in the night.Standing on what too long we bore,With shoulders bent and downcast eyes,We may discernunseen beforeA path to higher destinies!

But our text calls attention to Christs new and amazing method of exaltation. He answered, Ye know not what ye ask. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?

What does He mean by this cup? Let the Scriptures answer. When Peter attempted to defend Him against arrest in Gethsemane, Jesus said, The cup which My Father giveth Me, shall I not drink of it? In an earlier hour of that same day, He had prayed, Oh My Father, if it be possible, let this cup pass from Me!

It was, then, the cup of suffering from which they must drink if they would share a throne with Him the baptism of sorrow in which they should be immersed if they would sit with Him in the heavens. That is the law of the Kingdom. The greatest souls the Church has ever known have been the souls who have passed through the most fiery trials, and have endured the direst of sorrows. We do not forget that in Johns apocalyptic vision, he saw before the throne those who were robed in white robes, and when asked whither they came, the angel answered, These are they which came out of great tribulation. They had gone through suffering to success; they had walked by the way of the Cross to secure their crown.

This essential is not always appreciated by the aspirants. It is seldom that the youth, destined to honor in the Kingdom of God, sees much of the suffering through which he will pass in coming to his Divine appointment. Youth always looks on the bright side of things. In Josephs dream, he did not apprehend the envy of his brethren; the pit did not come in to spoil his joy; slavery in Egypt was not even suspected; Pharaohs prison did not appear to convert his season of slumber into a night-mare; but his imagination leaped over all and went straight to the throne. The sheaves were bowing to him; the sun, moon and eleven stars were making obeisance. And yet, the envy, the pit, the slavery, the Egyptian prison, were not accidents in Josephs lifeas he himself afterwards sawbut rather the refining incidents essential to the fulfillment of his dream. It was a wise providence that kept these from the imagination of his timid youth; and a gracious Providence that made these, when once they came, contribute to the evolution of his character.

Choose for us, Lord, nor let our weak preferring,Cheat us of good Thou hast for us designed;Choose for us, Lord; Thy wisdom is unerring,And we are fools and blind.

Let us press on, in patient self-denial,Accept the hardship, shrink not from the loss,Our portion lies beyond the hour of trial,Our crown beyond the Cross.

This expression of suffering is seldom escaped by those who succeed, to share with Christ the throne. To pray for appointment to position with Him is one with asking the privilege of suffering with Him. It is significant that when the night came that Jesus entered Gethsemane, He left all of His disciples at the gate save threePeter, who had asked what his reward should be for following Jesus, and the two sons of Zebedee, who had requested the honor of this textthem He took with Him into the garden of suffering. It is commonly so. So far as my observation goes, or my knowledge of history reaches, I think I may say it is always so, that the man who is to ascend with Him to Paradise must first hang with Him on the Cross.

Phillips Brooks, in a sermon on The Sea of Glass Mingled with Fire says, You may go through the crowded streets of Heaven, asking each saint how he came there, and you will look in vain everywhere for a man morally and spiritually strong, whose strength did not come to him in struggle. And Brooks claims that the thoroughly prosperous man is no exception to this rule, since he must struggle against his very prosperity, lest it make him a slave, drive him, beat him, taunt him and mock him; so that even such is not an exception. There is no exception anywhere. Every true strength is gained in struggle. Every poor soul that the Lord heals and frees goes up the street like the man at Capernaum, carrying its bed upon its back, the trophy of its conquered palsy.

When Paul would tell us the secret of his success, he says,

We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed. * * For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory (2Co 4:8-9; 2Co 4:17).

But when this hour of suffering strikes, the true soul will steadfastly endure it. Peter once played the coward, but when the time to suffer really came, he is reputed to have said, Crucify me with my head down. The sons of Zebedee slept in the night of their Lords agony, when, through their sympathy, they should have shared His sorrow; but when the hour came that they needed to test the truth of their faith by the sacrifice of life, neither of them drew back from drinking the cup which their Lord had drained, nor from being baptized with the baptism of suffering, the waves and billows of which had gone over Him.

Cranmer was a natural coward! Believing with the reformers, he preached the truths of the Word of God, when the dangers of so doing were not too great. Before excruciating experiences, he quailed, and even denied the faith over his own signature. And yet, when the hour of final test really came, he not only went to the stake, but remembering the false statement he had written, he said, Forasmuch as my hand offended in writing contrary to my heart, my hand, therefore, shall first be punished, for if I may come to the fire, that shall first be burnt. And you will remember that when at the stake, he thrust that hand into the flame and without one evidence of shrinking, saw it consumed.

Some people think that this spirit is no longer in the world, but when some years ago, a little company of Christian soldiersEnglishwere surrounded by a horde of Metabeles, and saw that escape was impossible, they grounded their guns and stood before the enemy singing, God save the Queen, till the last was stabbed to death. In the Boxer movement in China, men, women, and maidens, foreign missionaries and native converts to the faith, went to as dreadful a doom as was ever meted out to the early disciples; and suffered as heroically as did ever any follower of the Son of God, and the flame was Gods chariot of fire to carry them to Christs side.

The war of 1914-1918 gave us scores of kindred illustrations. And they overcame by the Blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death.

THE COMPASSIONATE RESPONSE,

In concluding this chapter we get another blessed view of our Lord, and His superiority to the sons of men shines gloriously as we study Him. The carping insistence of Peter about sufficient returns must have hurt the heart of Him who hated selfishness in every form. The envious attitude of servants who feared that somebody else would be shown a favor beyond them, that also is a trial to true men, and Christ was the truest of men. The bickering ambitions, even among His few chosen ones, for seats of honor, offices beyond their brethren, how that must have bruised His sensitive soul.

And yet through it all He not only maintains His calm, gives answers that are free from even the suggestion of his own disappointment, but keeps His sympathy with sinful men, retains His fraternal contact with the great crowd and even His tender compassion for its most unfavored ones. And so we read,

And as they departed from Jericho, a great multitude followed Him.

And, behold, two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, Have mercy on us, O Lord, Thou Son of David. * *

And Jesus stood still, and called them, and said, What will ye that I shall do unto you?

They say unto Him, Lord, that our eyes may be opened.

So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed Him (Mat 20:29-34).

Learn, therefore, in conclusion, the following facts:

The multitude always holds the helpless. A great multitude followed Him. And, behold, two blind men sitting by the way side. No great crowd ever assembles but of them there are the sinful, the sick, the lame, the halt, the blind.

Some one may take exception to this remark and say, It is not true; we attend a very aristocratic church. We have none of these with us; our people are healthy, our people are happy, our people are all beautifully dressed. We do not believe in the foolish attempt to make a church out of the cross-sections of society; on the contrary, we think it better to take a lateral section instead, people of one class, and the best class at that, and be freed from these problems of sin, suffering, lameness and blindness and the rest.

Alas for superficial appearances. I can go into the best dressed church on the American continent this morning and with the eyes of Christ I will find blind men in that crowd; I will find women in that crowd that are spiritually paralyzed, if not actually dead in trespasses and sins; I will find men and women there whose hearts are burdened to the breaking point, and who, in spite of fair outward appearance, are in an utter anguish of soul.

I spoke night before last to an audience that jammed every inch of space in the biggest auditorium in the city visited. I was discussing a subject of social, educational and religious concern and as I looked upon that audience they seemed to be a well-dressed, a healthy, capable, contented crowd; but I was not deceived; no such crowd ever assembles. The lame are always there; the blind are always there; the sorrowful are always there. There are men in every great assembly who, under the pressure of a load that nobody else sees or understands, cry, even though it be suppressed below a whisper, Have mercy upon me, O Lord, Thou Son of David, We have sometimes gotten the impression that the helpless are only in the lanes and by-ways, but history, and even personal experience, should correct that conception. They are everywhere.

This is with us a happy day, celebrating our twenty-ninth anniversary togethera day that is commonly attended by praise, and has its occasions of thanksgiving, and its notes of joy; but even the congregation here assembled holds its disturbed spirits this morning, has its heart-breakings. Yea, there are those in this audience spiritually blind and consequently helpless; and oh, they have such need of God that the very pressure of their own crushing burden will compel the cry, Have mercy upon me, O Lord, Thou Son of David.

Now mark the next phrase, The multitude rebuked them, because they should hold their peace.

The world has little time for the sick and the needy. The multitude rebuked them. The multitude have sought to find a philosophy that would relieve them of those members of society who are blind, and halt, and lame and burdened. Evolution has provided it. Darwin, the great father of this wretched philosophy, insisted that society might well rid itself of these cumberers of the earth, and by careful breeding be done with the lame, the halt and the blind. Nietzsche, a philosopher of this same false faith, advocates an end to all human sympathies and declares that they are the marks of weaklings, the signs of soft natures and the source of social weakness.

Thank God for a Christ who was not giving ear to the multitude, but who must have looked that day with disdain, if not with contempt, on these healthy, good-eyed men, who would silence the sick and shut the lips of the blind!

Mark the last fact:

Christ and Christianity give first attention to such. And Jesus stood still, and called them, and said, What will ye that I shall do unto you f They say unto Him, Lord, that our eyes may be opened. So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed Him (Mat 20:32-34).

That is Christ! That is Christianity! That is the spirit of the True Church! No church has a right to live, and what is more, no church will live in spirit and mark growth and progress from year to year that disregards the sin that is in the world, and the suffering that is incident to it, and the sorrows of men and women who are compelled to cry to the compassionate Son of God. There are ministers who boast that they have no poor in their church. Such a church should not wear the Name of Christ. There are assemblies in which the halt and the lame and the blind are seldom or never seen. They have been made to feel that they are unwelcome and have gone on their way to more cordial and congenial churches. Such churches have not the spirit of Christ; in fact, one is almost tempted to say that they are none of His. And yet, lest we pass judgmenta thing which belongs only to Himlet us refrain our lips from the condemnation of our prospered brethren and leave them, to speak, with Christ, compassion toward them who are halt and lame and blind. After all, when Christ has touched the halt, and the lame, they shall walk and leap; and when He has spoken the word that opens the eyes of the blind, they shall see, and what men count the castaways of society, under His touch may come to constitute not only the church, but the most glorious and most successful church to be found among Gods people.

Twenty-nine years we have wrought together as pastor and people. The principles enunciated in the beginning of this pastorate will never be forgotten by those who have been privileged these years together. They are simple, and as we believed then, Scriptural; and so we believe to-day.

They are: The Word of God the rule of faith and practicethe Bible an inspired BookChrist the Divine Son of Godthe Blood atonement, the sinners only hope. In other words, a proposition to preach from this pulpit the old Gospel and the only Gospel.

Along with that, we asserted from the first that as God was no respecter of persons, so His Church should keep open doors to the high and the low, the rich and the poor, inviting them to assemble in the temple of God and regard Him as the Maker of them all.

From the first also we believed and taught that the great mission of the Church was one with Jesus Himself, namely, that of seeking and saving men. In these years God has blessed us beyond our deserts; He had increased us in number from 595 to 3100. In this time God has added to this church 5446 soulsby baptism 2862; by letter, 2584. Our Sunday School enrollment in 1897, in the home school was 382, in our mission 486, a total of 718. To-day our Sunday School in the active department numbers 2180cradle roll 60, home department 82, a total of 2322. In 1897 we expended for all purposes $14,762.19; for three years past we have exceeded annually the $200,000 mark. In 1897 we had a property valued at $160,000. To-day with eight buildings for Church and School, we have a property valued at $1,400,000. In the twenty-nine years we have given to all purposes $1,959,270; or, in round numbers, close to two million dollars. The Northwestern Bible Training School began with an enrollment of 7 twenty-two years ago; to-day we have two hundred in annual attendance. It would hardly seem necessary, therefore, for us to change our principles in the least; but it is vitally necessary that we employ them the better to the praise of our Christ and the progress of His Church, and the hastening of His Kingdom.

Fuente: The Bible of the Expositor and the Evangelist by Riley

(27) Behold, we have forsaken.The question betrayed the thoughts that had been working in the minds of the disciples, and of which, as was his wont, St. Peter made himself the spokesman. They had complied with their Masters commands. What were they to have as the special reward to which they were thus entitled? It is obvious that in asking for that reward they showed that they had complied with the letter only, not with the spirit, of the command. They had not in the true sense of the word, denied themselves, though they had forsaken the earthly calling and the comforts of their home; and they were dwelling on what they had done, as in itself giving them a right to compensation.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

27. We have forsaken all Peter’s boast is not much better than the young man’s profession. There is in both a large sensibility to what they have sacrificed, and a small sense of the impossibility of their highest services being worth anything to God, or being in any commensurate degree an equivalent for eternal life. God does not need us. We can do God no favour, nor make ourselves necessary to him. After all our best services, he might, without any injustice, drop us into nothingness. What shall we have therefore? Something in the expression here seems to betray a spirit like that of the rich young man. Jesus had exposed this spirit in the young man, by requiring him to become his follower. Jesus, in the case of Peter, first shows him what, by grace, he will obtain, and then, in the following parable, warns him of the danger of the hireling spirit which seeks a reward of works and not of grace.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Then answered Peter and said to him, “Lo, we have left all, and followed you. What then shall we have?” ’

Peter’s question reflects the growing desire and expectation among the disciples of a future that is unfolding which will shortly result in their receiving their ‘reward’ for following Jesus. At this stage it is constantly reflected. See for example Mat 20:20-24; Mar 9:33-35; Luk 9:46; Luk 22:24-27; and even after the resurrection in Act 1:6. They were looking, in accordance with the beliefs of the times, for a triumphant Messianic campaign which, once God had reversed the tragedy of His betrayal and death, would result in glorious victory, freedom for the Jews, and eventual worldwide domination. And they saw themselves as being an important part of it. Thus we can understand Peter’s eager question. The glittering prize was in front of their eyes, and accordingly they were looking forward to ruling Israel, exercising authority over the nations, enjoying great riches, and taking part in the Triumph of Christ. And that is why Jesus then has to point out to them that the way in which they must do this is by vying among themselves to be the servants of all (Mat 20:25-28; Luk 22:26-27). The greatest in the Kingly Rule of Heaven will be as a little child (Mat 18:4). Whoever is great among them must be their servant (Mat 20:27; Mat 23:11). And do we think that such attitudes will change in Heaven? In Heaven men will not be seeking thrones. They will spurn thrones (Rev 4:10). They will be eagerly asking, ‘how can I be of service’? Just as Jesus Himself will be doing (Luk 12:37; Luk 22:27). In the light of the perspective of Heaven a literal significance to Mat 19:28 would have no meaning. It would be a totally foreign concept. In Heaven and the new earth we are not all to be behaving like kings, but are all to be seeking to be the servants of all. And the rewards will not be physical, but spiritual.

Fuente: Commentary Series on the Bible by Peter Pett

The Basis Of The New Kingly Rule – Jesus Now Explains The Future For All Who Fully Follow Him (19:27-29).

In order to fully appreciate what Jesus now says here we need to consider the similar words spoken at the Last Supper as described in Luk 22:24-30. There the context is specifically that of the disciples having false ideas about their future role, and Jesus is warning them that such ideas are to be quashed because they are dealing with something totally different than they know. There it is in the context of Him stressing that it is those who want to lord it over others (by sitting on their thrones) who are the ones who are least like what the disciples are intended to be. He stresses that in the case of the disciples it is the ones who seek to serve all, like servants serving at table, who are really the greatest, and He then points out that that is precisely what He Himself has come among them to be (compare Mat 18:4; Mat 20:25-28). And it is in that context that He cites the picture of the apostles as destined to sit on thrones judging the twelve tribes of Israel and expects them to understand it  in terms of what He has just said  (Luk 22:30).

Now taken at face value the ideas are so mutually contradictory that it is incredible. At one moment He appears to be warning them most severely against seeking lordly glory, and at the next moment He seems to be promising them precisely that and encouraging them to look forward to it, knowing that they are expecting His Kingly Rule soon to be manifested. In other words in this view He is depicted as promising them the very thing that He is at the same time trying to root out of them, and making both promises within seconds of each other. He is seemingly inculcating the very attitude that He is trying to destroy. We find this quite frankly impossible to believe. It suggests therefore that in fact Jesus meant something very different than He appears to be saying at face value, and that He expected His disciples to understand it, so that we thus need to look a little deeper at its parabolic significance in order to appreciate its significance (in the case of Luke see for this our commentary on Luke 22).

The second thing that we need to take into account in this regard is Jesus’ love for parabolic representation. Regularly in His parables His servants are pictured as men of great importance who are called on to serve faithfully. They are pictured as people placed in great authority, and that on earth for the purpose of a ministry on earth (Mat 18:23-24; Mat 25:14; Luk 12:42; Luk 16:1; Luk 19:12-13). They are seen as given positions of great splendour. But in contrast we have already been warned about how they must carry out that service. They are to carry it out by serving humbly (Luk 12:36-37; Luk 22:26-27; see also Mat 18:4; Mat 20:26-27). Thus He pictures His servants as on the one hand having great authority and power, and yet on the other as needing to be meek and lowly and menial in serving others. And He pictures the latter as the greatest service that there is, so great that it is what He Himself is doing while on earth (Mat 20:26-28; Luk 22:26-27), and is also what He will do for them in the future Kingly Rule (Luk 12:37). For He is one Who Himself delights to serve, and is among them as One Who serves, and will go on serving into eternity for God is a God Who delights to serve and to give. He is the very opposite of what we naturally are. That is what He has done through history (note Exo 20:1-2). So although His authority is total and His power omnipotent he continually serves His own.

Can we really think that the One Who sets such a picture before them of service is going to encourage them by presenting them with a goal that contradicts all that He has said at a time when they are vulnerable to such ideas? If there was one problem that the disciples had at this time above all others it was wrong ideas about their future importance, ideas which were making them almost unbearable (Mat 20:20-24). Would Jesus really have been foolish enough to feed those wrong ideas by saying, ‘Don’t worry, you are going to lord it over everyone in the end’? Quite frankly it is inconceivable.

The third thing that is to be taken into account is that the promises then made to other than the twelve relate mainly to this life (Mat 19:29). What they are promised is that whatever they lose for His sake they will gain the more abundantly  here on earth  (this is even clearer in Mar 10:30), as well as eternal life. If He wanted to encourage His disciples by pointing to their future glorified state, why did He not do the same openly with the others? Thus the obvious conclusion is that what He promises to the disciples is parallel with what He promises to the others, and that both therefore  relate mainly to this life.

The fourth point to be considered is that these words are followed immediately by a parable that warns against presumption, in which it is emphasised that God promises to deal with all men equally when it comes to ‘reward’. But this sits very uneasily with the idea that twelve of those to whom He has spoken have already been promised thrones as a reward! (Even given that the context is Matthew’s arrangement).

And the final point that has to be considered is that when James and John did take Jesus’ words here too literally and made their bid for the two most important of the twelve thrones (Mat 20:20-22) Jesus immediately pointed out what their real destiny was, that they were not to seek thrones, but were to share His baptism of Suffering and to be servants of all as He was (Mat 20:23-28), and this immediately following the parable where all were to receive equal. If He was really offering them literal thrones He should have been praising their ambition.

Let us now summarise the arguments:

1) The superficially obvious meaning is unlikely in view of Luk 22:24-30 where it contradicts the whole passage (see our commentary on Luke).

2) Jesus regularly speaks metaphorically of His disciples pictured in terms of high status (Mat 18:23-24; Mat 25:14; Luk 12:42; Luk 16:1; Luk 19:12-13), although serving in lowliness (Luk 12:36-37; Luk 22:26-27; see also Mat 18:4; Mat 20:26-27).

3) What is offered to the ‘others’ in Mat 19:29 relates to a metaphorical picture of blessing on earth prior to their going on to eternal life, depicted in an exaggerated fashion. We would therefore expect that the parallel offered to the Apostles would also refer to a metaphorical picture of blessing on earth depicted in a similar exaggerated fashion.

4) The parable that immediately follows in chapter 20 refers to all receiving equal reward which sits ill with the Apostles having just been promised thrones in a future life.

5) When James and John then take what Jesus has said too literally and seek to get the best thrones they are informed that they are rather being called on to suffer and to serve, and are not to think in terms of enjoying literal thrones (Mat 20:20-28), and this in similar terms to Luk 22:24-30.

But what then can Jesus mean by the words ‘You who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel’ without it giving the disciples too great a sense of their own importance? What could He be trying to signify to His disciples? In the light of our criticisms above we would expect the obvious solution to be that He was indicating to them their prominent positions of service in regard to their future task on earth. Having that in mind as a possibility let us continue the phrases used and see if they at all fit in with that idea.

This first raises the question as to what Jesus means by ‘the regeneration’ (palingenesia). Now in dealing with this question the tendency is to go to apocalyptic passages in the Old Testament as interpreted in the light of Jewish apocalyptic (neither of which used palingenesia) and then to translate them in that light. But if there is one thing that is clear about Jesus it is that He is not tied in to such ideas. Rather He takes them and reinterprets them in His own way in the light of God’s programme as He sees it to be. For that is what He has come to bring, regeneration, a new creation (Rom 6:4; 2Co 5:17; Gal 6:15).

What then is the ‘regeneration’ (palingenesia)? The word can simply means ‘a becoming again’ or a ‘being born again’. But how is it used elsewhere? It is used by the Egyptian Jewish philosopher Philo of the renewal of the earth after the flood. It is also used by Paul of the ‘renewal’ of the Holy Spirit in men’s lives when they come to Christ (Tit 3:5). Now if, as seems probable, the dove in Mat 3:16 was symbolic of the dove returning after the flood, indicating the issuing in of a new age (Gen 8:11), and thereby indicated the coming of a new age in the coming of the Messiah along with the deluge of the Holy Spirit, this ties in with both Philo’s use and Paul’s use. Here therefore it will indicate the new age that Jesus is introducing as begun in His ministry and consummated in the coming of the Holy Spirit. A new nation is being brought to birth. Thus it is the time when the Holy Spirit comes to renew men and women (Isa 44:1-5; Joe 2:28-29; Eze 36:25-29; Act 2:18). It is the time when God breathes new life into His people (Eze 37:9-14). It is the time when men and women stream out from Jerusalem taking His Law (Isa 2:2-4). It is the time when the waters stream out from God’s Dwellingplace bringing new life to all (Eze 47:1-12 as explained in Joh 7:37-38). In other words it has in mind the ministry of Jesus followed by Pentecost and after. Compare the description of the work of John, which was ‘to turn the hearts of the fathers to the children, and the disobedient to walk in the wisdom of the righteous’ (Luk 1:17) and that but as an introductory renewal. And that is to be followed by ‘out of your innermost beings will flow rivers of living water’ (Joh 7:38). This is a regeneration indeed.

But when will the Son of man be seated on the throne of His glory? Matthew makes that quite clear in Mat 26:64, it is ‘from now on’ when He comes on clouds into the presence of the Father to receive the Kingship and the glory (Dan 7:13-14); it is when He receives all authority in Heaven and earth (Mat 28:18); it is when He is glorified (see Joh 7:39 where it is directly connected with the coming of the Spirit); see also Joh 12:23; it is when He receives the glory that He had with His Father before the world was (Joh 17:5); compare also Act 2:34-36; Act 7:55-56. He will thus sit on the throne of His glory after the resurrection when He is ‘glorified’ and returns to the glory that was His before the world was. That is, He receives the throne of His glory after His resurrection when He comes to His Father on the clouds of Heaven to be enthroned (Psa 110:1 with Act 2:34; Dan 7:13-14). See also Revelation 4-5 where the idea of glory is prominent (Rev 4:9; Rev 4:11; Rev 5:12-13). Then He will bring His throne with Him when He comes again to sit on the throne of His glory (Mat 25:31); compare Ezekiel 1 where it is on such a throne that God carries out His judgments on the earth.

How then will the Apostles sit on thrones judging the twelve tribes of Israel? The idea is taken from Psa 122:5. ‘Jerusalem — there the tribes go up, even the tribes of the Lord, — for there are set thrones for righteous judgment, the thrones of the house of David’. The picture can be compared and contrasted with Isa 2:2-4. The picture here is of all the tribes of Israel streaming up to Jerusalem in order to obtain truth and righteous justice from those appointed by the Davidic King, who will sit on ‘the thrones of the house of David’ (thus representing the Davidic kingship) overseeing ‘the tribes of Israel’.

In fulfilment of this Jesus is now promising to the disciples that the days when those ‘thrones of David’ will be set up under His Messiahship are shortly to come about, when here on earth they will be able to serve Him in readiness for His coming, taking responsibility for the new Israel, sharing in His authority, manifesting His glory, receiving a hundredfold in this life, and all this in terms of acting as servants just as the King Himself has (as expanded on in Mat 20:20-28).

And this, at least initially, will be over ‘the twelve tribes of Israel’, that is the new Jewish Christian ‘congregation’ formed in Jerusalem and spreading out into the world. What better picture could there be of this than what happened in Acts 1-6? Here were twelve men anointed and empowered to serve the Lord’s anointed (Act 4:27; Act 4:29-30; Act 5:31 compare Act 2:1-4; Act 2:33). Here was the new Israel, flowering out of the old (Rom 9:6). Thus Jesus is saying that the greater David will receive His glorious throne, and His representatives will then be established in Jerusalem as of old, bringing truth and righteous justice to the people. It is noteworthy that it was specifically in the days of David and of the Exodus (Mat 2:15) that Israel was represented by ‘the twelve tribes’. Thus what better description of Jesus’ new congregation, seen as the product of the new Exodus (Mat 2:15) and of Jesus’ position as the son of David (Mat 1:1; Mat 1:17), than ‘the twelve tribes of Israel’ who were destined for redemption and over whom David held sway.

And from Jerusalem they will continue to exercise their power (Acts 1-11, 15). And from there His word and His Law will go out to the world (Isa 2:2-4; Act 1:8). And in accordance with the teaching of Jesus they will do it in humility and meekness, as servants of the people (Mat 18:1-4; Mat 20:25-28). There indeed they will (parabolically) ‘sit on thrones judging the twelve tribes of Israel’, as thousands flock to His new congregation.

And for the first few years of the Christian era this is precisely what happened, and it would continue ‘literally’ for some years. And then it would expand into something even greater as many Gentiles became united with the twelve tribes of Israel (Jas 1:1). And then the Apostles will continue to ‘sit on their thrones’ and adjudicate (Act 11:1-18; Act 15:6-29) while the twelve tribes of Israel expand beyond all imagining. That is how John understood it in Rev 5:10.

For in the end the ‘twelve tribes of Israel’ becomes a description of the ‘congregation’ of Jesus Christ (Mat 16:18; Mat 18:17; Jas 1:1; Romans 9-11; Gal 3:29; Gal 6:16; Eph 2:11-22; 1Pe 2:9 (compare Exo 19:5-6); Rev 7:1-8; Rev 21:12-14). For the true church of ‘believers’ is the true Israel (Joh 15:1-6; Rom 11:17-26) made one in the One Who is Israel (see Mat 2:15). For a more detailed argument see excursus below.

Jesus is thus promising His Apostles that the ‘regeneration’ will shortly come, and that as a result of their faithfulness in following Him they will then be established as His representatives of truth in Jerusalem, establishing the new Israel by His power and authority. And so it would prove to be. (They had no carefully worked out schemes like we have. They saw it all as on the verge of fulfilment and would see it in that light).

Analysis.

a Then answered Peter and said to him, “Lo, we have left all” (Mat 19:27 a).

b “And followed you. What then shall we have?” (Mat 19:27 b).

b And Jesus said to them, Truly I say to you, that you who have followed me, in the regeneration when the Son of man shall sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel” (Mat 19:28).

a “And every one who has left houses, or brethren, or sisters, or father, or mother, or children, or lands, for my name’s sake, will receive a hundredfold, and will inherit eternal life” (Mat 19:29).

Note that in ‘a’ they have ‘left all’ and in the parallel those who have left all will receive a hundredfold. In ‘b’ they have followed Jesus and in the parallel those who have followed Him will enjoy the exercise of His authority in the new age among the new people of God.

Fuente: Commentary Series on the Bible by Peter Pett

The Reward of the Apostles.

Peter’s question:

v. 27. Then answered Peter and said unto Him, Behold, we have forsaken all and followed Thee; what shall we have therefore?

There may have been a trace of arrogance and self-satisfaction in Peter’s tone as he addressed this question to Jesus. He had heard the demand which Jesus addressed to the young man, also the promise of a treasure in heaven, if he would comply with the request to sell all his goods. Peter’s conclusion therefore is justified: We have done that, we have left behind all things, everything in the line of goods and wealth that we possessed; does the sequel apply to us? The presumption lies in the question: What then will our reward be? Surely we are entitled to a treasure in heaven, if that is all that Thou demandest.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 19:27 . Peter’s question is suggested by the behaviour of that young man (hence ., see note on Mat 11:25 ), who left Jesus rather than part with his wealth. The apostles had done quite the contrary ( placed emphatically at the beginning, in contrast to the young man).

] employment, the custom-house, worldly things generally. It is therefore a mistake to suppose that the disciples were still pursuing their former avocations while labouring in the service of Jesus (not to be proved from Joh 21:3 ff.). See Fritzsche, ad Mark . p. 441.

] : in consequence of this . The question has reference to some special compensation or other by way of reward; but as to the form in which it is to be given, it leaves that to be explained by Jesus in His reply. In spite of the terms of the passage and the answer of Jesus, Paulus incorrectly explains thus: what, therefore, will there be for us still to do ? Similarly Olshausen: what is awaiting us? Are we, too, to be called upon yet to undergo such a test (as the young man had just been subjected to)? In Mar 10:28 and Luk 18:28 it is not expressly asked, ; but the question is tacitly implied in the words of Peter (in answer to Neander, Bleek), as reported by those evangelists, while Matthew appears to have gleaned it from Mark.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

FOURTH SECTION
THE FUTURE KINGLY MANIFESTATION OF THE CHURCH

Mat 19:27 to Mat 20:16

Contents🙁a) The glorious reward awaiting the Apostles, and all who renounce the things that are seen, for the sake of Christ, Mat 19:27-30. (b) The reward of free grace; or, the parable of the laborers in the vineyard, Mat 20:1-16.

Historical Succession.Immediately after the transaction with the rich young man, Peter put the question as to the reward which awaited the disciples, who had renounced all things and followed Jesus. The reply of the Lord is followed, and further illustrated, by the parable of the laborers in the vineyard.

A. The glorious reward awaiting the Apostles, and, in general, all who renounce the things that are seen and temporal. Mat 19:27-30

(Mar 10:28-52; Luk 18:28-30)

27Then answered Peter and said unto him, Behold, we have forsaken all, and followedthee; what shall we have therefore? 28And Jesus said unto them, Verily I say unto you, That ye which [who] have followed me, in the regeneration [renovation, ] when the Son of man shall sit in [on] the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29And every one that hath forsaken houses, or brethren [brothers], or sisters, or father, or mother, or wife,20 or children, or lands, for my names sake, shall receive a hundredfold [manifold],21 and shall 30inherit everlasting life. But many that are first shall be last; and the last shall be first.22

EXEGETICAL AND CRITICAL

Mat 19:27. Then answered Peter.De Wette remarks: The question of Peter was evidently occasioned by the demand which the Lord had addressed to the young man. Meyer expresses the same idea, and adds, that the word is put forward by way of emphasis, and in contrast to the conduct of the rich young man. De Wette suggests, that Peter must have expected some material equivalent; otherwise he would not have put this question, but have been satisfied with the inward and spiritual comfort enjoyed by all disciples (but comp. 1Co 15:19). We admit that there was a slight trace of a mercenary spirit in this inquiry. This appears both from Mat 19:30, and from the parable which immediately follows. Still, the admixture of selfishness was not such as wholly to obscure the higher import and truth of the question itself. In fact, although the inquiry of Peter was in reference to a reward, it was couched in the most diffident and humble language: . ; What then shall we have? as the Vulgate: Quid ergo erit nobis? But Paulus is mistaken in interpreting the meaning of the clause: What then shall we have, viz., to do? Similarly, we cannot agree with Olshausen in paraphrasing it: What shall be our portion? Wilt Thou pronounce the same sentence upon us as upon this young man? The expression is evidently intended by way on antithesis to the rich man who could not enter the kingdom of heaven; while the statement, Behold, we have forsaken all, is meant as a renewed formal renunciation of the world, combined in this case with the timid question (which is not even recorded in the Gospels of Mark and Luke): What then? What shall we have?

We have forsaken allDe Wette and Meyer regard these words as implying that they no longer occasionally returned to their homes and trades. But even if this idea were not inconsistent with Joh 21:3, it would evidently form only a very secondary consideration. The main point lies in the fact, that when leaving Galilee, they had, in mind and heart, and to the best of their understanding, made a complete renunciation of the world, and were now ready to follow their Lord, on His path of suffering, to Jerusalem. Jesus had already predicted His own future glory, but as yet He had preserved silence about the future of the disciples. On this point they now asked for further information.

Mat 19:28. And Jesus said to them.

Mat 19:28 embodies the special promise to the Apostles; Mat 19:29, the general statement in reference to all the followers of Christ; while Mat 19:30, and the parable which follows, express the condition of both these promises.

Ye who have followed Me.The circumstance that twelve thrones are promised, proves that this address was directed to the Apostles.In the renovation, ,the complete Christian regeneration, being the restoration of this world of ours, or the appearance of the new on, the great , in contradistinction to the commencement of the regenerationits root and principle (the , Joh 3:3, or the , 1Pe 1:3)which formed the basis of the complete restoration. In point of fact, it coincides with the , Act 3:21, although the two ideas are different.23 The expression, , in Tit 3:5, seems to comprehend the two ideas of regeneration in principle and complete renovation, and also to point forward from the one to the other. Hilary applies the expression to the first regeneration, and, connecting with it the words, , renders it: Ye who have followed Me in the regeneration, or as regenerated persons. Similarly, Hammond, Fischer, etc., understand it as referring to the first regeneration, and appeal in proof to Tit 3:5. Augustine, Theophylact, and Euthymius Zigab. refer it to the resurrection of the body, Fritzsche more particularly to the final judgment. De Wette and Meyer (after Buxtorfs Lexicon Talmud. , Bertholds Christologie) apply it to the renovation of the world, which had been ruined and destroyed by the fall, or to the restoration of the whole universe to its original state of perfection before the fall. Hence it would nearly correspond with the (de Wette, comp. Joseph. Antiq. xi. 3, 8, ; 9, ). But while the latter term refers more particularly to the restoration of the original state of things, according to the promise of God, or to the full renewal and recovery of our diseased, disordered, and decaying world, the expression goes beyond this, and points to the further development and advance of the life of man from its original state of terrestrial perfectness to a higher state of spiritual existence (see 1 Corinthians 15). At the same time, it is also important to bear in mind that the first regeneration, in principle, contains the second, and that it is continuously carried on and developed until the final stage shall be attained. Hence, although the Lord here primarily referred to the final completion of the kingdom of heaven, His statement also applies to the glory awaiting the Apostles after death in the kingdom of Christ, and to their spiritual supremacy in Him even while on earth, as well as to the gradual increase in spiritual fellowship with their glorified Master. (Comp. Exeg. Notes on Mat 16:28.)

When the Son of Man shall sit.This clause explains more fully the import of the palingenesia.On the throne of His glory.The is the glory of His appearing when His spiritual power shall become fully manifest. Hence the expression does not simply mean, the throne on which the Master shall reveal Himself in His glory, but also, the throne which is the result as well as the manifestation of His glory. This throne, which He occupies as conqueror, ruler, judge, and master, constitutes, so to speak, the centre and the main attribute of His spiritual glory, when fully unfolded. (Comp. Mat 25:31.)

Ye also shall sit upon twelve thrones.The number of the Apostles is here summed up as twelve, corresponding to that of the tribes of Israel. Accordingly, the promise did not apply to them individually, nor does it contain any reference to the later apostasy of Judas. On the contrary, this promise would only serve to render his apostasy all the more inexcusable. (Comp. Rev 21:14.)

Judging the twelve tribes of Israel.As the Apostles appear here in their ideal rather than in their individual capacity, so the twelve tribes of Israel must be taken in a symbolical sense, as applying to the whole body of believers (see Rev 21:12), the term judging must not be limited to strictly judicial acts; it rather applies to the theocratic administration of the judges under the Old Testament, all the more, that the twelve tribes are here represented as ideally restored in the final regeneration. Hence we agree with Grotius and Kuinoel in taking the expression in a more general sense, as equivalent to ruling. Meyer, however, advocates its literal interpretation. Believers generally are to share in the future glory and reign of Christ (Rom 8:17; 2Ti 2:12), and to have part in the judgment (1Co 6:2). To the disciples the special prerogative is here accorded, of having part in judging the Jewish people. Still, this critic contradicts himself by immediately adding, that the outward and apocalyptic form of this promise is unessential. At the same time, he also thinks that the disciples could not at the time have understood it in any other than a literal sense; or, in other words, that they must necessarily have misunderstood it. But at this period they must have been fully aware of the fact, that the Old Testament theocracy was to be spiritually restored in and by the Church. Hence, in our view, the expression applies to the spiritual administration and rule of the Apostles, in subordination to the will of the Master; which implied, on the one hand, a real judging of the Jewish people, and on the other, the idea of de Wette, that in proportion to the sacrifices which we make for the sake of the kingdom of heaven, shall be the spiritual power which we exercise, our influence for good, and our usefulness and activity. But as the spiritual supremacy of Christ Himself combined the two elements of historical and spiritual efficacy, so the Apostles were to represent the twelve fundamental forms of His reign in the kingdom. (Comp. Matthew 10) According to Luk 22:30, the Lord repeated the same promise at the institution of the Eucharist.

Mat 19:29. And every one that hath forsaken.The promise is now extended so as to apply to Christians at all times. This forsaking of all things is for the twofold purpose of confessing and of following Christ. Both elements are combined in the expression, for My names sake, or for the manifestation of My person. The mention of the family-relationship occurs between that of houses and of lands. Accordingly, the former refer not to possessions, but to houses, in the sense of genealogical descent, of nationality, country, or ancestral faith. Thus we have in the text three classes of sacrifices: the first being the most difficult, viz., that of the house in the widest sense of the term; then that of kindred; and, lastly, that of possessions.

Many-fold.The reading of Codd. B. and L., , manifold, is better attested than that of Cod. D., . Meyer maintains that from the context this promise must refer to the future kingdom of the Messiah. The statement seems incompatible with Mar 10:30 and Luk 18:30, in which abundant compensation is promised even in this world, or previous to the second appearing of Christ. But the supposed mistake lies in reality with the interpreter, who seems to separate entirely between the and the . An attentive consideration of the expression in the passages to which Meyer refers, might have sufficed to convince him of this. With the resurrection of Christ the , which had been prepared by the life of the Saviour, began even in the outward , or in the . This regeneration was to continue, to increase, and to develop into the full manifestation of the future on at the glorious appearing of Christ, when it would be completed and made to extend over the whole world. (See Joh 5:25; Joh 5:28; 1Co 15:20; 1Co 15:23-24; Revelation 20, 21) Hence we cannot adopt any of the common interpretations of this promise,such as that it applies to happy Christian connections (Jerome and others), or to Christ Himself (Maldonatus, comp. Mat 12:49), or to the restoration of all things (1Co 3:21, Olshausen). In our view, the three classes of blessings promised correspond to the threefold sacrifices demanded in the text. Believers are to find a new and eternal home and country, new and eternal relationships, and new and eternal possessions, of which the blessings enjoyed by them on earth are to be the earnest and foretaste. All these promises are summed up in that of being made heirs of eternal life (Romans 8).

Mat 19:30. But many shall be.Meyer and Fritzsche suggest that, after the analogy of Mat 20:16, the expression should be construed as follows: Many shall be first as the last ( ), and last as being first ( ). But this appears incompatible with the emphasis attaching to the words and , when viewed as special designations; while, on the other hand, the last which are to be first have not been previously mentioned or described. Manifestly our Lord intended, in the first place, to refer to His disciples and followers, which were the . To them He gave the richest and fullest promises. But at the same time, also, He sets before them the spiritual conditions of their calling; or, in other words, the limitations and conditions of His promise. Thus the last are now prominently brought forward. This subject is more fully explained in the succeeding parable. Hence in Mat 20:16 the order is reversed, and the last are first, and the first last. Theophylact and Grotius apply the antithesis between the first and the last to the Jews and the Gentiles. De Wette refers it to the different views in reference to the reward: in the one case, in the sight of man; in the other, in that of God. But this interpretation proceeds on the erroneous idea, that the Apostle put the question from a desire for reward, and that the answer of the Lord was virtually a rebuke. Meyer refers the expression to the contrast between the latter and the present on. But this is evidently a mistake. The parable of the vineyard and the laborers shows that the Lord here alludes to the difference in the time of calling. Hence it refers to the fact, that earlier or later calling does not imply, as might seem, a higher or a lower standing and reward in the kingdom of heaven. It is not the extensiveness, but the intensiveness, of our service which is to constitute the difference,all the more that the reward is of free grace alone.

DOCTRINAL AND ETHICAL

1. The section under consideration is closely connected with that which preceded it. The warning of Christ as to the danger of riches was intended for the disciples as well as for the young man. They fell this all the more, that He had just beheld them with the same look of pity and sympathy which He had cast on the rich young man. Hence, when Peter addressed the Saviour, he began to say, be answered, or made confession (Matt. ; Mark, ). The statement, We have forsaken all, and followed Thee, seemed intended to meet the objection on the score of being rich. Still he ventured to imply that they were not wholly without some claim; nor does he appear to have perceived any incongruity in this. Luke and Mark omit the question: What shall we have? although their narratives imply that he had proffered some claim. This diffidence, and the indefinite wording of the inquiry, deserve notice. The expectation of a retribution constituted the difference between the Christian and the Sadducee, who, from the premise, that we ought to love virtue for its own sake, drew the erroneous conclusion, that we should expect no further retribution than the inward reward which virtue afforded to him that practised it. The answer of Christ shows that He acknowledges the validity of our hope of a future reward. At the same time, it also indicates that the disciples had not yet learned fully to understand the spirituality and the bearing of these relations.

2. The promise of the Lord implies the full establishment of His spiritual kingdom, which consists not merely in the restoration of the original state of things in Paradise, but also in the full development of the first into the second life (1 Corinthians 15). In other words, the complete redemption of the world will at the same time be its transformation, when regenerated humanity shall dwell in a completely regenerated world. The centre of this completion of all things shall be the manifestation of Christ in His glory, when He shall appear in all His heavenly brightness. Then all relationships shall partake of, and reflect, the splendor of His manifestation. This will also apply to the administration of His Apostles, as the representatives of His rule over the twelve tribesa symbolical term, intended to indicate the whole variety of spiritual stages and experiences in the kingdom of heaven. This administration, which at the final manifestation of Christ is to appear in its completeness, commenced with His resurrection. The gradual increase of their power and influence here would correspond with the progress of Christs work, and the spread of holiness and salvation; while at the same time it would be a token of their future glory in heaven, and of their final acknowledgment on earth.

3. Our Lord adds to the assurance originally given to the disciples, a more general promise addressed to all believers. In the higher sense, and in its real spiritual bearing, every Christian is to receive a hundred-fold for the outward sacrifices which he may have made on behalf of Christ. Similarly, the Apostle Paul reminds us that all things are ours (1Co 3:21; comp. Rom 8:28). In the Gospel of Mark the special retributions are enumerated.24

4. Having met the hope of His disciples in reference to a future reward, the Lord Jesus, in Mat 19:30, removes any misunderstanding by striking at the root of anything like a mercenary spirit. He teaches them that the reward is of free grace. Not that it is arbitrary, but that it is not determined by outward priority, either in reference to rank, talent, or time; and that it corresponds to the state of mind and heart, the fundamental characteristic and test being complete self-surrender and absence of any claim or pretension on our part. Peter required this instruction all the more, that he was certainly not entitled to say: We have forsaken all. If this had been the case, they would not soon afterward have forsaken the Master and fled. But the kingdom of heaven is within,it is not a system of merit and reward, but the sway and rule of free love.

HOMILETICAL AND PRACTICAL

The free reward in the kingdom of love.The inquiry of the disciples as to their reward: 1. What it implies: to forsake all things, etc. 2. How difficult it is rightly to express this inquiry. 3. How the Lord admits the rightness of this hope. 4. How He reproves and instructs the disciples in this matter.Certainty of the great reward: 1. Corresponding to our renunciation; 2. confirmed to us by a solemn Amen of the Lord ( Mat 19:28); 3. illustrated by the relations existing in the natural world; 4. presented in its unity and depth (as inheriting eternal life); 5. necessarily determined by the free love of God.The kingdom of heaven, as that of reward by grace, a blessed realm: 1. It is infinitely elevated above the pride of self-sufficient virtue; 2. above the mercenary spirit of selfishness and servility.Virtue which disclaims all reward is not genuine. It wants, 1. the light of truth; 2. the warmth of life; 3. the faithfulness of love; 4. the crown of hope.A mercenary spirit loosing its reward even here: 1. Its service is merely external (a kind of spiritual idleness); 2. its worldly merit meets with a worldly, but only apparent, reward.The fact, that faith is accompanied by peace, is itself an earnest of future blessedness.The great renovation of all things forming the certain prospect of Christian 1. Its certainty(a) from the fact of Christs advent from heaven (the First born of all creatures, the First-born from the dead); (b) from the regeneration of believers; (c) from the birth-throes of the ancient world. 2. The prospects it opens: (a) These are infinitely new, and yet familiar to us, being the transformation of things seen; (b) they are infinitely rich and varied, yet comprehended in this one thingeternal life; (c) they are definite, yet mysterious, on account of the change of relations: The last shall be first, etc.Solemnity of the saying, Many that are first, etc.Rev 21:5 : Behold, I make all things new.

Starke:If the Saviour had bestowed on Peter the supreme rule of the Church on the occasion mentioned in Matthew 16, this question would have had no meaning.Canstein: The man who, although having little, gives it up for the sake of God, and asks for nothing more than His presence, has in reality forsaken much, Psa 73:25-26.The complete reward of believers will certainly take place, but only at the final regeneration of all things.The whole world shall, as it were, be born anew.The faithful disciples and followers, of Jesus shall sit with Him on His throne, Rev 3:21.Zeisius: Proud self-righteousness and a mercenary spirit ensure their own ruin; while humility and working out our salvation with fear and trembling are the means of preserving us from falling, Php 2:12.In eternity many of our earthly positions shall be reversed.

Gerlach:Although the apostles belonged to the lower ranks of society, they were not strictly speaking poor. Thus we read in Mar 1:20, that the father of James and John had employed hired servants.25When this promise was given, Judas was still one of the twelve, yet it profited him not. A sad evidence this, how little good may be derived from merely outward fellowship with the disciples, if in mind and heart we are strangers to Jesus.

Heubner:Gregory the Great (Moralia): We forsake all, if we retain nothing.Peter referred not to the reward, but to its desert.To judge means to rule, Joh 17:13; Joh 17:22.Many a proud critic, who has looked with contempt upon the Apostles, shall one day behold them with terror.If you surrender to Christ all you have, He will bestow upon you all He has.The Christian is daily called upon to deny himself for the sake of Christ.Montaigne, Essais, i. Matthew 27 : Christianity alone renders perfect friendship possible.

Footnotes:

[20] Mat 19:29.The words , or wife, are omitted in B., D., and many other authorities [and in the critical editions of Lachmann, Tischendorf. Alford.P. S.]

[21] Mat 19:29.B., L., [and the critical editions] read, as in Luk 18:30 : , many times more, for , a hundred times more, as Mark has it.

[22] Mat 19:30.[Literally: But many first shall be last, and last first, , . Comp. the Exeg. Notes.P. S.]

[23][Comp. also Rev 21:5 : Behold, I make all things new.P. S.]

[24] Compare the beautiful verse of Novalis (von Hardenberg):

Wo tch Ihn nur habe,
Ist mein vaterland;
Und es fillt mir jede Gabe
Wie ein Erbtheil in die Hand.
Lingst vermisste Brder
Find ich nun in seinen Jngern wieder.

[25][It is often inferred from in Joh 19:27 that St. John had a house of his own in Jerusalem although the term probably applies in a general sense to his home, wherever it was.P. S.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

“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 everyone 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 an hundredfold, and shall inherit everlasting life. (30) But many that are first shall be last; and the last shall be first.”

Reader! do not fail to observe the blessedness of those who follow Christ in the regeneration? But in doing this, yet more particularly note the cause. It is for Jesus’ sake, and by the Lord Jesus’ righteousness. All for him and all by him. And in this redemption, the last and least, in the view of others, are first and greatest in the esteem of Christ. So essential it is to know him, whom to know is life eternal. Precious Lord! how reverse to the custom and manners of the world, is thy kingdom!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

27 Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore?

Ver. 27. Behold, we have forsaken all, &c. ] A great all, sure, a few broken boats, nets, household stuff ( Retia, navigia, reculas, Pareus). And Christ maintained them too; and yet they ask, what shall we have? Neither is it without an emphasis, that they begin with a Behold. “Behold, we have forsaken all,” as if Christ were therefore greatly beholden to them, and if the young man were promised treasure in heaven, doing so-and-so, then they might challenge it; they might say with the prodigal, “Give me the portion that pertains unto me.”

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

27. ] The disciples, or rather Peter speaking for them, recur to the . . said to the young man, and enquire what their reward shall be, who have done all that was required of them. He does not ask respecting salvation , but some pre-eminent reward , as is manifest by the answer. The ‘all’ which the Apostles had left, was not in every case contemptible. The sons of Zebedee had hired servants ( Mar 1:20 ), and Levi (Matthew?) could make a great feast in his house. But whatever it was, it was their all .

Fuente: Henry Alford’s Greek Testament

Mat 19:27-30 . A reaction (Mar 10:28-31 ; Luk 18:28-30 ).

Fuente: The Expositors Greek Testament by Robertson

Mat 19:27 . .: from depression the disciples, represented by Peter, pass to self-complacent buoyancy their natural mood. points to a fact deserving special notice in view of the recent incident. , we , have done what that man failed to do: left all and followed Thee. , etc.: a question not given in Mk. and Lk., but implied in Peter’s remark and the tone in which it was uttered: what shall be to us by way of recompense? Surely we shall attain what seems so hard for some to reach.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 19:27-30

27Then Peter said to Him, “Behold, we have left everything and followed You; what then will there be for us?” 28And Jesus said to them, “Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel. 29And everyone who has left houses or brothers or sisters or father or mother or children or farms for My name’s sake, will receive many times as much, and will inherit eternal life. 30But many who are first will be last; and the last, first.

Mat 19:27 “what then will there be for us” Peter had left all but he still was thinking about it! The disciples still expected an earthly kingdom with a special reward for themselves (cf. Mat 20:21; Mat 20:24).

Mat 19:28 “the Son of Man” See the full note at Mat 8:20.

“you who have followed Me. . .shall sit upon twelve thrones, judging the twelve tribes of Israel” This must refer to the original Twelve Apostles (cf. Luk 22:30), while Mat 19:29 expands the benefits of abundant blessings and eternal life to all believers (cf. Mat 20:16; Mar 10:31; Luk 13:30).

To whom does this phrase “the twelve tribes of Israel” refer?

1. the new Israel, the church (cf. Rom 2:28-29; Gal 6:16; 1Pe 2:5; 1Pe 2:9; Rev 1:6)

2. the believing Israel of the eschaton

It seems to me the verse is emphasizing that the Twelve will share Jesus’ glory and reign. Verses like this should not be used to build elaborate theories of the nature of the eschaton! See Special Topic: the Number Twelve at Mat 14:20.

SPECIAL TOPIC: REIGNING IN THE KINGDOM OF GOD

NASB, NKJV”in the regeneration”

NRSV”at the renewal of all things”

TEV”in the New Age”

NJB”when everything is made new again”

The word means “rebirth.” Philo used it for the rebirth after th flood. It was used by Greek thinkers for the new world order. Here it refers to the rebirth at the consummation of the New Age of the Spirit. The disciples still thought this would happen in their lifetime. They were surprised by the two-stage coming of the Messiah.

Initial creation was damaged; the recreation after Noah’s flood was also polluted, but the rebirth of the Messianic consummation will be pure, ideal (cf. Isa 9:6-7; Isa 11:1-10; Mic 5:2-5 a; Revelation 21-22).

Mat 19:29

NASB”many times as much”

NKJV, NRSV”a hundredfold”

TEV”a hundred times more”

NJB”a hundred times as much”

There is a Greek manuscript variation at this point. The term “hundredfold” is in the uncial MSS , C and D, while “manifold” is in MSS B and C. The first option follows Mar 10:29 and the second Luk 18:30. Most scholars assume that Matthew and Luke follow the structure of Mark. One’s commitment to Jesus must supercede his devotion to family, possessions and even life itself (cf. Mat 10:34-39; Luk 12:51-53).

The new age of righteousness is described in agricultural hyperbole (as in the OT). The Bible is not clear on what heaven will be like.

1. renewed Garden of Eden

2. agricultural abundance

3. beautiful city

4. new spiritual realm

What this text does reveal is that personal faith in Jesus now secures the blessing of heaven in the future. No personal sacrifice now will go unnoticed or unrewarded! The key blessing is “eternal life” with God in Christ! All else pales into insignificance.

We must be careful of holding a theology of sacrifice now for abundance later! True wealth is intimacy with God. Jesus’ statements are

1. hyperbolic

2. addressed to the disciples’current understanding

3. showing the radical, selfless decision involved in “following” Him!

I think Jesus’ words here are hyperbolic and related to OT agricultural imagery. He expressed Himself this way because of the Apostles’misunderstanding of the spiritual nature of the Kingdom of God. It does not make sense to me for believers to reject materialism in this life only to claim it in the next (” pie in the sky, by and by Christianity”). Jesus is trying to encourage them on a level they can comprehend. This is not a text to base one’s views of heaven on! The afterlife, both hell and heaven, are veiled. Earthly metaphors are used to describe both, but only because of our current blindness caused by the Fall (i.e., “we see through a glass darkly,” 1Co 13:9-12). We must always guard against “what’s in it for me” Christianity. Heaven, like the Kingdom, is all about Him!

SPECIAL TOPIC: BELIEVERS’ INHERITANCE

Mat 19:30 Things are not as they appear to us (cf. Mat 20:16; Mar 10:31; Luk 13:30). God’s ways of evaluation are different from ours (cf. Isa 55:8-11). Child-like disciples are received, while the wealthy and privileged are rejected (i.e., Mat 8:10-12). Biblical faith causes an unexpected reversal of the creation!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

27.] The disciples, or rather Peter speaking for them, recur to the . . said to the young man, and enquire what their reward shall be, who have done all that was required of them. He does not ask respecting salvation, but some pre-eminent reward, as is manifest by the answer. The all which the Apostles had left, was not in every case contemptible. The sons of Zebedee had hired servants (Mar 1:20), and Levi (Matthew?) could make a great feast in his house. But whatever it was, it was their all.

Fuente: The Greek Testament

Mat 19:27. , said) in all simplicity.-, we) not like that rich man.-, all things) His few things are as much all to the workman, as his many things to the satrap.- ; what therefore shall there be for us?) Our Lord replies by , he shall receive an hundredfold, in Mat 19:29, and , …, I will give, etc., in ch. Mat 20:4; Mat 20:2; Mat 20:7, etc.-, for us) sc. in the kingdom of God.

Fuente: Gnomon of the New Testament

Chapter 53

A Foolish Question Graciously Answered

Then answered Peter and said unto him, Behold, we have forsaken all, and followed thee; what shall we have therefore? 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. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my names sake, shall receive an hundredfold, and shall inherit everlasting life. But many that are first shall be last; and the last shall be first.

(Mat 19:27-30)

After seeing and hearing our Lords conversation with the rich young ruler, who refused to give up all and follow Christ, the disciples appear to have had another discussion about rewards and prominence in the kingdom of heaven. Though Peter was the spokesman, he was clearly speaking for the rest of the disciples. We know this because, when the Lord answered his question, we are told, Jesus said unto them (Mat 19:28) When Peter said, Behold, we have forsaken all, and followed thee; what shall we have therefore? it was as though he said, Master, we have done what the rich young ruler refused to do. What shall be our reward for forsaking all and following you? Foolish as the question was, our Lord graciously answered it and by it gives us much needed instruction in the way of life and faith.

Though the cost of following Christ may, at times, appear to be very high, the reward of following him is infinitely beyond measure, both in this world and in the world to come.

Forsake All

If we would follow Christ, we must forsake all and follow him. Faith in Christ is such a trust in him, such a confidence in him that those who are born of God, those who are true believers are, in the totality of their lives, committed to him. Faith in Christ surrenders all to him. He is that Pearl of Great Price for which a person gladly sells all that he has (Mat 13:44-45; Mar 7:34-37; Luk 14:25-35).

Faith in Christ is much more than simply believing facts about Christ. It is believing Christ. It is not trusting that he will save you, but trusting him. It is the surrender of my life to the rule, dominion, and disposal of the Son of God. Until we can truthfully say, We have forsaken all and followed thee, we are lost, without life, without faith, without hope, under the wrath of God (Mat 4:18-20; Luk 5:11). Spurgeon rightly observed

No man has truly given himself to Christ unless he has said, My Lord, I give thee this day my body, my soul, my powers, my talents, my goods, my house, my children, and all that I have. Henceforth, I hold them at thy will, as a steward under thee, thine they are. As for me, I have nothing. I have surrendered all to thee.

Faith in Christ basically involves three things: (1.) The Knowledge of Christ, his person and work, which comes to men by the preaching of the gospel (Rom 10:13-17), (2.) Assent to Gods revelation concerning his Son (1Jn 5:1), and (3.) Surrender, or commitment to Christ the Lord.

That which most effectually keeps people from this commitment of faith to Christ is the love of the world (Mat 19:23-24; Jas 4:4; 1Jn 2:15). No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon (Mat 6:24). Nothing on the earth is more dangerous to a mans soul than riches (Mat 13:22) Read the Saviors words again (Mat 19:23-24).

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 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.

Commenting on those verses Ryle wrote

Few of our Lords sayings sound more startling than this; few run more counter to the opinions and prejudices of mankind; few are so little believed; yet, this saying is true, and worthy of all acceptation. Riches, which all desire to obtain, riches, for which men labor and toil, riches are the most perilous possession!

Beware of the love of money! Wealthy people are not to be envied, but pitied. It is possible to use it well and do much good with it. But few people do. For every one who uses wealth for the glory of God and the good of mens souls there are thousands who make a god of their gold and serve it. Money does not make a man good. Only grace can do that. God does not measure a man by the money he has in the bank, but by the grace he has put into his heart. Make certain that your treasure is in heaven.

Yet, we must never presume that the rich cannot be saved (Mat 19:25-26). Gods grace is sufficient for the rich as well as for the poor. God the Holy Spirit can cause even the richest of men to seek treasure in heaven. He can cause kings to cast down their crowns at the feet of Christ. He can compel even rich men to count all things but loss for Christ. Abraham was rich. Yet, he was the father of the faithful. Job was rich. But he loved Christ. Moses was rich. Still he followed the Savior. David, Solomon, Jehoshaphat, Josiah, and Hezekiah all stand as monuments of sovereign grace. They forsook all and followed Christ. Though God gave them riches, he graciously enabled them not to sit their hearts upon their wealth, and taught them to use what he put in their hands for his glory. When he called for them to make sacrifices, they made them willingly. We must carry the gospel to the rich and to the poor. God has his elect everywhere, for with God all things are possible (Isa 43:13). He saves both the rich and the poor, as it pleases him.

Nothing Lost

Those who forsake all and follow Christ shall lose nothing by doing so. Gods people do not serve him for gain. Those who preach the health, wealth, and prosperity gospel of greed are false prophets. Let that be stated emphatically. And those who attempt to inspire holiness, devotion, and sacrifice among Gods saints by the promise of reward in heaven betray a base falseness to their own religion. Yet, I affirm, without hesitation, to all who have forsaken all and do forsake all to follow Christ, that you shall incur no lose by doing so, neither in this world, nor in the world to come (1Sa 2:30; Rom 8:18; Rom 8:26-39; 1Co 3:22-23).

I do not suggest that God will make you wealthy, or healthy, or even comfortable in a physical, material sense in this world. Such a condition probably would not be best for you or me. But I do make you this assertion in the name of God as you forsake all and follow Christ, My God shall supply all your need according to his riches in glory by Christ Jesus (Php 4:19; Luk 18:28-30). Our Lord promised his Apostles that in the world to come (the regeneration) they would sit upon twelve thrones judging (ruling over) the twelve tribes of Israel (Mat 19:28). Frankly, I have no idea what that means. It is nowhere explained in the Bible. But, as there are different positions of service in the kingdom of heaven now, there shall be different positions of service when God makes all things new. We will all possess the full reward of grace. But we will still be individuals with personal services to render to Christ (See Rev 4:9-11; Rev 5:8-10).

All who have forsaken family and property for Christs sake, shall receive a hundredfold in this world. If your family abandons you for your devotion to Christ, do not forget that you have a father and brother in every believing man, a mother and a sister in all the women of Christs kingdom. If your faith costs you property and possessions, do not fret. To be at home everywhere is to be the richest person imaginable. To have family everywhere is to be rich indeed.

Moreover, in the world to come you who forsake all and follow Christ shall inherit everlasting life, all the glory, bless, and joy of heaven (Joh 17:5; Joh 17:22; Rom 8:17-18). As Spurgeon put it, They who lose all for Christ will find all in Christ, and receive all with Christ.

In Luk 22:35 the Lord Jesus had just declared to Peter, and declared it publicly, before all his disciples, that Satan desired to have them all that he might sift them as wheat. Then, he told Peter plainly that he had prayed for him that his faith fail not; assuring him that, though he must be sifted and suffer a great fall, he would be converted and made an instrument of usefulness to his brethren. Peter protested. He said, Though all men shall be offended because of thee, yet will I never be offended Though I should die with thee, yet will I not deny thee (Mat 26:33-35). Then, the Lord said to him plainly, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me (Luk 22:34). Then, the Lord Jesus spoke to all the disciples, Peter included. He said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing (Matthew 19:35).

The Lord Jesus had sent these men out to preach the gospel without any visible means of sustenance. They were not even given the necessities of life. They had no property, no accommodations, no supplies, and no money. And now, the Lord Jesus asked, Lacked ye anything? And they said, Nothing. They lacked nothing at all. Wherever they went, they found someone ready to put them up, feed them, and give them a change of clothes and a little traveling money. Though they were sent out empty and destitute with nothing, wherever they went, the Lord Jesus went before them, opened the hearts of men to them, and graciously supplied them with everything they needed, and did so bountifully.

All this was done, as if to say to Peter, and to the rest of the disciples, and to you and me, Though Satan will sift you as wheat, and though you will often fail and often fail miserably, though you may fall, fall often, and fall very low, you are mine, and you shall never lack anything.

Let all who have forsaken all and follow Christ, to hear and answer this question. It is a question your Savior asks of you and me. Lacked ye anything? I know your answer. It is the answer all Gods saints are sweetly compelled by the blessed experience of grace to give. Nothing. He Who daily loadeth us with benefits (Psa 68:19) has seen to it that we have lacked nothing. And as it has been yesterday, so it shall be tomorrow. Those who trust the Lord Jesus shall lack nothing. The Lord is my Shepherd; I shall not wantFor there is no want to them that fear him. They that seek the Lord shall not want any good thing (Psa 23:1; Psa 34:9-10). We confidently sing with John Newton

Through many dangers, toils, and snares

I have already come,

Tis grace hath brought me safe thus far

And grace will lead me home.

The Lord has promised good to me,

His Word my hope secures.

He will my shield and portion be

As long as life endures.

And, when this heart and flesh shall fail,

And mortal life shall cease,

I shall possess within the veil,

A life of joy and peace.

The richest man in the world is the man who is content. If a man is content, he can never be made richer or poorer. And those who have Christ ought to be perfectly content, because Christ is contentment. It is written, I will satiate the soul of the priests with fatness, and my people shall be satisfied with my goodness, saith the Lord (Jer 31:14). Having Christ, we lack nothing. In him we have all. There is such infinite fullness in him that we can lack nothing. Lacked ye anything that God requires? Nothing (Col 1:12). Lacked ye anything needed to perform the work he has given you? Nothing. His grace has been sufficient. Lacked ye anything when, like Peter, you have fallen? Nothing. He has come to us again and again. Lacked ye anything when your heart has been most heavy? Nothing. Christ has been our Comfort and our Strength. Lacked ye anything when you have been utterly empty? Nothing. Christ is our fulness. Lacked ye anything when you have been utterly weak before him? Nothing. His strength is made perfect in our weakness. Lacked ye anything when your love for him has waned? Nothing. His love for us is perfect, free, and immutable. Lacked ye anything when your faith has been small? Nothing. Our hope is not in our faith, but in his faithfulness.

As we have lacked for nothing in days past, be assured, we shall lack nothing tomorrow (Joh 14:1-3). When tomorrows trials come, his grace will be sufficient. When tomorrows sickness comes, his grace will be sufficient. When tomorrows sorrow comes, his grace will be sufficient. When tomorrows death comes, his grace will be sufficient. When, on the appointed tomorrow, we must stand before our God to give account, even then we shall lack nothing. His grace will be sufficient.

Last First

God does not view things as we do. Our Savior declares that the first shall be last, and the last shall be first (Mat 19:30). God is no respecter of persons. Those who are counted first by men (the wealthy, the learned, the powerful) are counted last by God. And those whom men look upon as nothings and nobodies shall be first (1Co 1:26-30).

Fuente: Discovering Christ In Selected Books of the Bible

we have forsaken: Mat 4:20-22, Mat 9:9, Deu 33:9, Mar 1:17-20, Mar 2:14, Mar 10:28, Luk 5:11, Luk 5:27, Luk 5:28, Luk 14:33, Luk 18:28, Phi 3:8

what: Mat 20:10-12, Luk 15:29, 1Co 1:29, 1Co 4:7

Reciprocal: 1Ki 19:20 – he left Mat 13:44 – for joy Mat 14:28 – bid Mar 1:18 – forsook Luk 18:22 – and come

Fuente: The Treasury of Scripture Knowledge

9:27

The apostles then saw the point and understood that the illustration of the camel and needle meant that one must go to the utmost in sacrificing his personal interests in order to secure the favors that the kingdom of heaven offers to the world. Peter spoke to Jesus on behalf of the other apostles as he was generally the spokesman for them. He stated that they had forsaken all to follow Jesus and asked what it would bring to them. We should bear in mind that following Jesus as he meant it was to leave their homes bodily so as to travel over the country with him. (See Mar 3:14 on being “with him.”)

Fuente: Combined Bible Commentary

Mat 19:27. Lo, we left all. Whatever they had, and not all of them were poor, they left.

What them shall we have. We in contrast to this young man who did not stand the test. The answer indicates a little self-righteous boasting in the question; the parable would oppose any remnant of a mercenary spirit lurking in it. Preeminence was probably anticipated by Peter, and is promised in the next verse.

Fuente: A Popular Commentary on the New Testament

The apostles having heard our Saviour’s command to the young man to sell all and give to the poor, St. Peter in the name of the rest, tells Christ, that they had left all, and followed him; Behold, we have left all.

Where, Note, How Peter magnifies that little which he had left for Christ, and ushers it in with a note of observation and admiration also, Behold! We have forsaken all, what shall we have then?

Learn thence, That although it be a very little that we suffer for Christ, and less that we have to forake upon his account, yet we are apt to magnify and extol it, as if it were some great matter, Lord, we have forsaken all. What all! His tattered fisher-boat, and ragged nets; scarce worthy to be mentioned: yet, how is it magnified! Behold! Lord, we have left all!

But observe our Lord’s kind and gracious answer; “You that have left all to follow me, shall be no losers by me; for in the regeneration, that is, at the resurrection, when believers shall be perfectly renewed, both in soul and body, and shall enjoy my kingdom, then, as I sit upon the throne of my glory, so shall you sit with me in a higher degree of dignity and honour, judging the twelve tribes of Israel; that is, the Jews first, for their unbelief, and then all other despisers of gospel grace and mercy.”

Learn, 1. That such ministers as do most service for Christ, and forsake most to follow him, shall in his kingdom partake of most honour and dignity with him and from him.

2. That as the ministers of Christ in general, so his twelve apostles in particular, shall sit nearer the throne of Christ, and have an higher place in glory at the great day, than ordinary believers.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 19:27-28. Then answered Peter With some warmth and confidence; Behold, we have forsaken all We have done what this youth, hopeful as he seemed, had not the resolution to do; for though indeed we had not much, we have left all the little that we had, and have at all adventures followed thee with the sincerest zeal and affection. What shall we have therefore? It seems Peter was ready to think that their labour was lost, because they were to have no recompense on earth, and that his stewardship, the office which he supposed his Master had promised him under the metaphor of the keys of the kingdom, was likely to be of little service to him. Jesus said, Ye which have followed me in the regeneration During this time and state of things, in which men are to be regenerated and created anew by the gospel, and the earth is to be renewed in righteousness. Mr. Fleming paraphrases the verse thus: You, my apostles, who have followed me in this new state of the church, which is to be brought to the birth when I am to ascend to heaven, shall be to the whole Christian Church what the twelve heads of the tribes were of old to the whole Jewish nation: my followers shall appeal to your decisions, as the rule of their faith and practice. But, it seems, the expression, , ought rather to be connected with what follows; the sense then will be, In the renovation, namely, the final renovation, or restitution of all things, Act 3:21, when the Son of man shall sit on the throne of his glory Exalted above the highest angels of God, and presiding over and judging the assembled world; ye also shall sit In the beginning of the judgment they shall stand; (2Co 5:10.) Then, being absolved, they shall sit with the Judge: (1Co 6:2 🙂 on twelve thrones So our Lord promised, without expressing any condition: yet, as absolute as the words are, it is certain there is a condition implied, as in many scriptures where none is expressed. In consequence of this, these twelve did not sit on those twelve thrones: for the throne of Judas another took, so that he never sat thereon. Judging the twelve tribes of Israel Concurring joyfully with me in the sentence which will then be passed on the Jewish nation, and on all the professed members of my church, as they have been sincere or faithless in their profession, and in the observance of those laws which you, by authority from me, shall have given them.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Jesus’ statement encouraged Peter to ask a question. It may have occurred to him when Jesus told the rich young man that if he followed Him he would receive treasure in heaven (Mat 19:21). He asked Jesus what those who had made this sacrifice could expect to receive.

Jesus assured the disciples very definitely-"Truly I say to you"-that God would reward them for leaving what they had left and following Him (Mat 19:28). The "regeneration" or "renewal" (Gr. palingenesia) refers to the establishment of the messianic kingdom (Isa 2:2-4; Isa 4:2-6; Isa 11:1-11; Isa 32:16-18; Isa 35:1-2; Isa 65:17; Isa 66:22; cf. Act 3:21; Rom 8:18-23). Then the Son of Man will sit on His glorious throne (lit. throne of glory, cf. Mat 25:31; Dan 7:13-14). This is a very clear messianic claim. Jesus equated Himself with the Son of Man, the judge of humanity (Dan 7:13). Moreover the 12 disciples will then sit on 12 thrones judging the 12 tribes of Israel (cf. Isa 1:26; Dan 7:22).

"In the O.T. krinein [to judge] often means ’govern’ (e.g. Ps. ix. 4, 8)." [Note: M’Neile, l 282.]

Since there were 12 chief disciples or apostles (Mat 10:2-4), it seems clear that Jesus had these individuals in mind. "Israel" always means Israel, the physical descendants of Jacob (Israel), whenever this term appears in the New Testament. The reward of these disciples for forsaking all and following Jesus would be sharing judgment and rule with the great Judge, Jesus, in His kingdom (Psalms 2). This judgment will take place and this rule will begin on earth when Jesus returns at the Second Coming (Mat 25:31-46).

"This is clearly a picture of the millennial earth, not heaven. Late in Christ’s ministry, He supports the concept that the kingdom, while postponed as far as human expectation is concerned, is nevertheless certain of fulfillment following His second coming." [Note: Walvoord, Matthew: . . ., p. 146. See also David K. Lowery, "Evidence from Matthew," in A Case for Premillennialism: A New Consensus, p. 180.]

How much the rich young man gave up to retain his "much property" (cf. Mat 19:21-22)!

"The Lord thus confirms the promise He had already given to Peter (Mat 16:19) and enlarges it to include all of the apostles. They are to be rulers over Israel in the kingdom." [Note: Toussaint, Behold the . . ., p. 229.]

There is a vast difference between earning salvation with works and receiving a reward for works. Salvation is always apart from human works, but rewards are always in response to human works.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)