Exegetical and Hermeneutical Commentary of Matthew 19:30
But many [that are] first shall be last; and the last [shall be] first.
Verse 30. But many that are first, &c.] The Jews, who have been the first and most distinguished people of God, will in general reject the Gospel of my grace, and be consequently rejected by me. The Gentiles, who have had no name among the living, shall be brought to the knowledge of the truth, and become the first, the chief, and most exalted people of God. That this prediction of our Lord has been literally fulfilled, the present state of the Christian and Jewish Churches sufficiently proves. To illustrate this fully, and to demonstrate that the Jews and Gentiles were now put on an equal footing by the Gospel, our Lord speaks the following parable, which has been unhappily divided from its connection by making it the beginning of a new chapter.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
So saith Mark, Mar 10:31. We have much the same sentence, Luk 13:30; Mat 20:16. The Jews that are counted now the first, nearest to the kingdom of heaven, shall have no place there; and the Gentiles, looked upon as most remote from it, shall be admitted into it. The Pharisees and great doctors, who think themselves first, that is, nearest the kingdom of heaven, shall be last; and those whom they count last, such as shall have nothing to do with heaven, shall be counted the first, shall have the preference, the chiefest place in heaven. It is a general sentence, and may be applied variously. But if we consider what discourse follows, we shall see reason to interpret it as an awakening sentence to the best of men. It is the apostles, those who had forsaken all to follow him, to whom he here saith,
But many that are first shall be last, & c. As much as if he had said, 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
But many that are first shall be last,…. This may refer unto, or be occasioned by, either the young ruler; signifying that he, and others like him, who were superior in riches and honour, were first in this world, of the first rank and figure, should be the last in the world to come:
and the last shall be first; the apostles, who were last in this world, being poor, mean, and abject, should be the first in the other: or to the Scribes and Pharisees, who were in the chief place, and highest esteem, in the Jewish church, and yet least in the kingdom of heaven; when, on the other hand, the publicans and sinners, who were in the lowest class, and in least esteem, went first into it: or to the case of persecution, when some, who seem most forward to endure it at a distance, when it comes nearer, are most backward to it; whilst others, who were most fearful of it, and ready to shrink at the thoughts of it, most cheerfully bear it: or to the apostles themselves, one of which, who was now first, Judas, should be last; and the apostle Paul, who was last of all, as one born out of due time, should be first: or to Jews and Gentiles, intimating, that the Jews, who were first in outward privileges, would be rejected of God for their unbelief, and contempt of the Messiah; and the Gentiles, who were last called, should be first, or chief, in embracing the Messiah, professing his Gospel, and supporting his interest. This sentence is confirmed, and illustrated, by a parable, in the following chapter.
Fuente: John Gill’s Exposition of the Entire Bible
The last first and the first last ( ). This paradoxical enigma is probably in the nature of a rebuke to Peter and refers to ranks in the kingdom. There are many other possible applications. The following parable illustrates it.
Fuente: Robertson’s Word Pictures in the New Testament
30. And many that are first shall be last. This sentence was added in order to shake off the indolence of the flesh. The apostles, though they had scarcely begun the course, were hastening to demand the prize. And such is the disposition of almost all of us, that, when a month has elapsed, we ask, like soldiers who have served their time, to receive a discharge. But Christ exhorts those who have begun well (Gal 3:3) to vigorous perseverance, and at the same time gives warning, that it will be of no avail to runners to have begun with alacrity, if they lose courage in the midst of the course. In like manner Paul also warns us, that not all who run obtain t/re prize, (1Co 9:24😉 and in another passage he exhorts believers, by referring to his own example, to:
forget those things which are behind, and press forward to the remaining portion of their course, (Phi 3:13.)
As often, therefore, as we call to mind the heavenly crown, we ought, as it were, to feel the application of fresh spurs, that we may not be more indolent for the future.
Fuente: Calvin’s Complete Commentary
(30) Many that are first shall be last.The words point obviously not only to the general fact of the ultimate reversal of human judgments, but to the individual case of which the disciples had made themselves the judges. They had seen one who stood high in his own estimate brought low by the test of the divine Teacher. They were flattering themselves that they, who had left all, and so could stand that test, were among the first in the hierarchy of the kingdom. For them too, unless their spirit should become other than it was in its self-seeking and its self-complacence, there might be an unexpected change of position, and the first might become the last. The parable that follows was designed to bring that truth more vividly before them.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. But many This verse belongs properly to the next chapter. The maxim it contains introduces and closes the parable of the labourers, Mat 20:16. Our Lord has answered Peter’s question. Mat 19:27. He now turns to warn Peter, in the parable of the next chapter, how the hireling spirit of that question is disapproved by God. It shows great want of a sense of the wickedness of our own heart, and the imperfectness of our own services, when a man expects his doings to entitle him to God’s gratitude.
Bishop Butler, of England, lived unmarried, and spent his immense revenues in charity and alms. He wrote a great work, The Analogy, which has, perhaps, converted many an infidel. Yet in his latter days awful thoughts of his sinfulness overwhelmed his soul. He felt how little his charities weighed against the impurities of the heart. And through the glory of God had prompted his book, visions of his own fame therefrom had also entered his mind. He trembled before God. But that text, “Whosoever cometh unto me I will in no wise cast out,” which many would suppose calculated only for viler sinners, was brought to his relief. He flung himself by faith upon it, and was richly consoled with the hope not of being saved by works of righteousness but by grace alone.
Fuente: Whedon’s Commentary on the Old and New Testaments
Reward Under The New Kingly Rule – God Will Reward Men As He Wills Not Accoding To Their Deserts (19:30-20:16).
All this is now applied in parabolic form to all the servants in God’s vineyard. None who heard the story would doubt that God’s vineyard was Israel, for Israel is regularly pictured as God’s vineyard in the Old Testament (Isa 5:1-7; Isa 27:2-6 compare Mat 21:33-42). Thus it includes those who will serve as judges and overseers over the twelve tribes of Israel (Mat 19:28), and those who for His sake will forsake land and loved ones in His service (Mat 19:29). It includes all who are called to work as labourers in His vineyard (Mat 9:37-38). And here Jesus emphasises the need for none to be presumptious. While He will reward them they should not be looking for rewards. They should be looking for God to deal graciously with His own. For the owner of the vineyard of Israel (Mat 20:1; Mat 21:33) will pay all His workers equally, whatever their labours, as long as they have laboured faithfully once called upon to do so. And that is because the reward is not of deserving, but is of grace. Thus none has any right to more than any other.
But we may ask, if all are to be paid equally, what about Jesus warning elsewhere concerning grades of reward (Mat 5:19; Mat 6:1-20; Mat 18:4; Mat 25:14-25)? The answer probably lies in the type of reward in mind. The denarius was what each man required for his family to live on. It represented a day’s wage. It indicated equal sufficiency and provision for the daily needs of all. The idea in the end is that all the ‘saved’ will eat at His table. All will have sufficiency. All will enjoy the light of His presence (Rev 21:22-23; Rev 22:5). The extra ‘rewards’ are really rewards which result from our dedication and obedience, and these will result in the production of a more fulfilled person, resulting in our being the ‘great’ and the ‘least’ (Mat 5:19). Our reward will be in what we have become in ourselves through the working of the grace of God as a result of our continual responsiveness, even though this is often depicted in earthly terms for our appreciation and as our incentive. In fact the reward is often depicted in terms of being put into a position where greater service can be offered. We will have been made more like Him the more we have responded (1Jn 3:2). And yet all will be presented holy, unblameable and unreproveable before Him (Col 1:22). Here is the divine paradox. All will be wholly satisfied, but some will have a greater capacity for satisfaction than others.
We should note here that in fact Matthew has only one parable which speaks of differences of reward, and that is found in Mat 25:14-30, and even then it is not the main lesson of the parable. Thus while we must certainly take heed to that message we should not refine on it too much in Matthew. (In fact the majority of such parables come in Luke). To Matthew rewards are only a small part of the larger picture (although unquestionably there). It is the power of God at work and man’s final destiny which is his greatest emphasis (see chapter 13; Mat 18:23-35; Mat 21:33-41; Mat 22:1-13; Mat 25:1-46).
Analysis.
a
b “For the kingly rule of heaven is like to a man who was a householder, who went out early in the morning to hire labourers into his vineyard” (Mat 20:1).
c “And when he had agreed with the labourers for a denarius a day, he sent them into his vineyard” (Mat 20:2).
d “And he went out about the third hour, and saw others standing in the marketplace idle, and to them he said, ‘You also go into the vineyard, and whatever is right I will give you.’ And they went their way. Again he went out about the sixth and the ninth hour, and did the same’. And about the eleventh hour he went out, and found others standing, and he says to them, “Why do you stand here all the day idle?” (Mat 20:3-6).
e They say to him, “Because no man has hired us.” He says to them, “You also go into the vineyard” (Mat 20:7).
f ‘And when evening was come, the lord of the vineyard says to his steward, “Call the labourers, and pay them their hire, beginning from the last to the first” (Mat 20:8).
e And when those came who were hired about the eleventh hour, they received every man a denarius (Mat 20:9).
d And when the first came, they supposed that they would receive more, and they likewise received every man a denarius. And when they received it, they murmured against the householder, saying, “These last have spent but one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat” (Mat 20:10-12).
c But he answered and said to one of them, “Friend, I do you no wrong. Did you not agree with me for a denarius?” (Mat 20:13).
b “Take up what is yours and go your way. It is my will to give to this last, even as to you. Is it not lawful for me to do what I will with my own? Or is your eye evil, because I am good?” (Mat 20:14-15).
a So the last will be first, and the first last (Mat 20:16).
Note that in ‘a’ many will be last who are first, and first who are last, and in the parallel the last will be first, and the first last (Note the reversal of the order). In ‘b’ we have the man who owns the vineyard and seeks labourers, and in the parallel the description of Him as the One Who does His own will and is good, with the right to do what He wants with what belongs to Him. In ‘c’ is the agreement to work for a denarius, and in the parallel the statement that they had agreed to work for a denarius. In ‘d’ we have the description of the passing of the day, with all its ramifications, from the owner’s viewpoint, and in the parallel the complaint of the original workers concerning that passing of the day from their viewpoint. In ‘e’ the workers said no man had hired them, and in the parallel they were hired. Centrally in ‘f’ is the call to account of all the workers in the vineyard.
Fuente: Commentary Series on the Bible by Peter Pett
“But many will be last who are first, and first who are last.”
After referring to the blessings that His disciples will enjoy as they labour for Him Jesus adds a warning to make all beware of presumption. Presumption is to be avoided because all will be rewarded equally, and God will deal with each one as He wills. This statement would sit very strangely if He had already just promised thrones to the Apostles as a guaranteed future blessing after they had performed their labours, and especially so as one of whom would certainly not receive one. But it does sit very well if those thrones signified their time of working in the vineyard.
Jesus’ point is that their walk in the Spirit (Mat 12:28; Mat 3:11) must be maintained. For many who get in early, and develop quickly, but find the going hard, will finish up last, because their attitude is poor. While many who start slowly and develop more gradually will end up first. For each of us progress must thus be continuous if we are to receive the fullest blessing, whether we commence at the first hour or the eleventh hour. This is what the ensuing parable is now all about as Mat 19:16 makes clear.
But it is also about something else, and that is the pure goodness of the owner of the vineyard. It make quite clear that he represents God. Only God would show such goodness in such a fashion. For His concern was not only to get the harvest in, or the work done, but also to give full satisfaction even to those who did not deserve it.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 19:30. But many that are first, &c. “Many, who in the eyes of their fellow-creatures are least in this life, by reason of their affliction, mortification, and self-denial, are really first, not only in point of future reward, but even in respect of present satisfaction.” These words were spoken also with a view to keep the disciples humble, after their imaginations had been warmed with the prospect of their reward; for, in all probability, they interpreted the promise of the thrones so, as to make it refer to the highest offices in the temporal kingdom,the offices of greatest power, honour, and profit in Judea; and supposed that the other posts, which were, to be occupied at a distance from the Messiah’s person, such as the government of provinces, the command of armies, &c. would all be filled by their brethren the Jews, to whom, of right, they judged them to belong, rather than to the Gentiles. Nay, it was a prevailing opinion at this time, that every particular Jew whatever, the poorest not excepted, would enjoy some office or other in the vast empire which the Messiah was to erect over all nations. In this light Christ’s meaning was, “Though you may imagine that you and your brethren have a peculiar title to the great and substantial blessings of my kingdom which I have been describing, yet the Gentiles shall have equal opportunities and advantages of obtaining them; because they shall be admitted to all the privileges of the Gospel, before your nation is converted.” See Rom 11:25-26. Jesus illustrated this doctrine by the parable of the householder, who hired labourers into his vineyard at different hours, and in the evening gave them all the same wages, beginning from the last to the first. See the first verse of the next chapter, which the subject, as well as the connective particle for, shews to be very improperly divided from the present verse and chapter.
Inferences.What our Saviour says at the beginning of this chapter, with respect to the divorces in use among the Jews, teaches us in general, that many things which had been tolerated till that time, on account of the hardness of this people’s hearts, would not be allowed among Christians: blessed with greater light, they are certainly called to a higher degree of holiness.
The union which is formed between man and woman by marriage is more intimate and inseparable than that between parents and children, Mat 19:5. It is honoured by being made the figure and representation of the union which subsists between Christ and his church; it is a partnership of soul and body, of life and fortune, comfort and support, and designs and inclinations. What a wickedness it is to sow divisions in a society so holy and so dear to God! But how much greater is it still, to violate it by a criminal and adulterous commerce!
That which is established by the wisdom of the Creator is one thing; that which is extorted from his condescension by the hardness of men’s hearts is another; Mat 19:8. The former has nothing but what is worthy of the Creator; the latter is only a remedy for the imperfection of the creature: considering the indissoluble bond by which God has joined them together, how much should those who are married, make it their constant care to promote each other’s comfort and happiness! How cautiously should they guard against every degree of contention, or even of distaste, which might at length occasion an alienation in their affections, and render so close a bond proportionably grievous!
Before we enter into an engagement which nothing but death can intirely dissolve, prudence certainly obliges us to consider it on all sides; nor should we ever determine our choice by considerations of a low and transitory nature. There are inconveniencies in every state; but those of marriage are not sufficient to keep such persons from it as God thinks fit to call thereto. They must consult his will, and rely upon his grace. The state of voluntary and perpetual continence, undertaken for God’s sake, is a gift of God himself, and the only kind of virginity which he has engaged to reward. Let those who prefer the freedom of a single life to a state, which, with its peculiar comforts, must necessarily have its peculiar cares and trials too, diligently improve that disengagement as an obligation to seek the kingdom of God with greater ardour, and to pursue its interests with more active zeal and application; Mat 19:10-12.
How delightful and instructive it is to see the compassionate Shepherd of Israel thus gathering the lambs in his arms, and carrying them in his bosom, with all the tokens of tender regard; rebuking his disciples who forbad their coming, and laying his gracious hands upon them to bless them! How condescending and engaging a behaviour! How encouraging and amiable an image!
Let his ministers behold it, to teach them a becoming regard to the lambs of their flock, who should early be taken notice of and instructed, and for and with whom they should frequently pray; remembering how often divine grace takes possession of the heart in the years of infancy, and sanctifies the children of God almost from the womb. Every first impression made upon their tender minds should be carefully cherished; nor should those whom Christ himself is ready to receive be disregarded by his servants, who, upon all occasions, are bound to be gentle unto all, and apt to teach.
Behold this sight, ye parents, with pleasure and thankfulness; and let it encourage you to bring your children to Christ by faith, and to commit them to him in baptism and by prayer. Should he, who has the keys of death and the unseen world, see fit to remove those objects of your tenderest care in their early days, let the recollection of this history comfort you, and teach you to hope and trust that he who so graciously received these children, has not forgotten yours; but that they are fallen asleep in him, and will be everlasting objects of his care and love: For of such is the kingdom of God.
Ye children too, observe this sight with gratitude and joy: the great and glorious Redeemer did not despise these little ones, nay, he was displeased with those who would have prevented their being brought to him. As kindly would he, no doubt, have received you; as kindly will he still receive you, if you go to him in the sincerity of your hearts, and ask his blessing in humble and earnest prayer. Though you see not Christ, he sees and hears you; he is ever present with you, to receive, to bless, and to save you. Happy the weakest of you, when lodged in the arms of Christ! nothing can ever harm you there.
Under this joyful persuasion let us all commit ourselves to him; studious to become as little children, if we desire to enter into his kingdom. Governed no more by the vain maxims of a corrupt and degenerate world, our minds no longer possessed, tormented, enslaved by pride, ambition, avarice, or lustbe it our care to put ourselves with the amiable simplicity of children, into the wise and kind hands of Jesus as our guardian, cheerfully referring ourselves to his pastoral and parental care, to be clothed and fed, to be guided and disposed of, as he shall see fit: for this purpose lay on us, O Lord, the invisible hand of thy Divinity, that it may take possession of our hearts and senses; that it may repress in us whatever is contrary to thy will, and so make us the children of God now, that we may at length be the happy children of the resurrection.
Respecting the unhappy youth falling short of the kingdom of heaven through the love of this world, we will speak on a future occasion. But who can fail to receive instruction from this example, and to be upon their guard against that specious harlot, the world, that most delusive and dangerous enemy of man, who hath cast down many wounded; yea, many strong men have been slain by her? Dangerous as they are to our eternal salvation, (Mat 19:23.) yet how universally are riches desired! how eagerly are they pursued by persons in all stations, and of all professions in life! But what do they generally prove?Shining mischief, and gilded ruin. God, who well knows this, therefore, in fatherly mercy keeps or makes so many of his children poor. In this view they should be more than contented with their safer state; while those who are rich cannot too importunately intreat of God those influences of his grace, which can effect such things as are impossible with men, Mat 19:26.
Happy they who, truly following Christ, think not much of any thing that he demands; knowing that whatever they may lose, or whatever they may resign, they shall gain far more by his favour. How little faith have we, to be unwilling to forsake for a moment, that which shall be restored with so much interest in heaven! He who possesses God regains every thing in him. This is that hundred-fold, which surpasses all expectation, all idea.
REFLECTIONS.1st, Having finished his ministry in Galilee, Christ departed to return no more, till after his resurrection, unless for one passing visit, (Luk 17:11.). When God’s ministers have done their work in a place, Providence directs their removal; and till they have, none of their enemies in earth or hell, if they be faithful, can displace them. Christ was now advancing towards Jerusalem, the scene of his sufferings; and, in his way, took that part of Judea where John had chiefly exercised his ministry. As was usual in every place through which he passed, great multitudes resorted to him, and, according to his wonted compassions, he healed them of all their diseases, in confirmation of the doctrines which he taught.
His ever-inveterate enemies the Pharisees failed not to attend him here also, using all their wiles to draw him into a snare, that they might prejudice the people against him. For which end we have,
1. The insidious question which they proposed to him concerning divorces: Whether it was lawful for a man to put away his wife for every cause? a question much debated in their schools; and, through the abuse of the permission granted in the law of Moses, they had done it on the most frivolous pretences. The Pharisees hoped, therefore, either to have matter of accusation against him, if he condemned divorces, as an opposer of the law of Moses; or, if he allowed them thus generally, they would have treated him as licentious, the more serious Jews condemning those divorces which were made on trifling provocations.
2. In answer, Christ refers them to the original institution of marriage, as the best solution of the difficulty which they proposed. Let them consider that, and they might resolve their own question. It would thence appear that such arbitrary divorces were directly repugnant to the nature of the matrimonial bond. In the very creation of the first man and woman, the indissoluble union between them might be collected: Adam had none but Eve, nor could divorce her for another. This being of all relations the nearest, God ordained, that even a father or mother must be left for the sake of a wife: not that marriage vacates the obligation lying upon us to help and relieve them; no: but if all admit, that the reciprocal relation between parent and child may not be broken, much less can the nearer connection of husband and wife be dissolved. They are one flesh, near to each other as the members of the same body, which no one ever thought of parting with, but cherishes with tenderest care. Those therefore whom God has thus joined, it would be highly criminal and presumptuous in man to separate.
3. The Pharisees start an objection to this interpretation of Scripture, and flatter themselves that they have Moses on their side; Why did Moses then, &c.: very ready to seize the shadow of a plea, and, by representing Christ as an enemy to the institutions of Moses, to render him suspected, and prejudice the people against him. Thus do wicked men endeavour to pervert the blessed Scriptures, and make them militate against themselves.
4. Christ answers their objection, and in a way which did not a little reflect on their ill tempers and conduct. What they suppose a command, our Lord says was merely a toleration, and permitted as a judicial and political law, to prevent the greater evils which must ensue: such being their hardness of heart, that, rather than their helpless wives should be cruelly treated, perhaps murdered, to be rid of them, such being their malignity and obduracy, God was pleased for their sakes to dispense with his positive law, though from the beginning it was not so. Nor in the Gospel state should this be any longer suffered, Christ being come to restore this ordinance to its primitive institution, and to take away the hardness of men’s hearts; therefore hence-forward no divorces would be allowed, except in the case of unfaithfulness to the marriage-bed: and whosoever on any other cause should divorce his wife, and marry another, would be guilty of adultery, as he would be also who married her thus divorced.
5. The disciples, on hearing this determination of their Master, could not help, when they were alone, suggesting their apprehensions of the unhappiness of the married state, if divorces were so strictly prohibited; and that the experiment would be so dangerous, that it amounted to an injunction of celibacy: so apt are men to seek liberty for the indulgence of appetite, and to argue against the best institutions, because of some inconveniencies which may arise from them. If we possess the spirit of Christianity, of meekness, patience, and love, we shall learn to bear each other’s burdens, compassionate each other’s infirmities, and be thankful for the comforts that we enjoy, which far exceed the inconveniencies that divorce can be supposed to remedy.
6. Christ replies to their suggestion, that their reasoning in one view was right, and that a single state is preferable for those who have the gift of continence; especially in days of persecution and distress, and where the cares of a family, and the incumbrances thereto annexed, would make it more difficult for the first preachers of the Gospel to be travelling from place to place, or take up too much of their time and thoughts, instead of better things. But there are few, very few comparatively, who are possessed of this gift; and therefore marriage, with all its crosses, is far the most preferable, and to be chosen as a matter of duty; and, when entered upon in the fear and love of God, the comforts of that relation will be found to overpay us for all the crosses. But some there are from the birth by natural constitution formed for celibacy, strangers to the desire of women; some by the wickedness of men are incapacitated for the marriage state; and some, seeing powerful reasons to determine their choice, for the sake of greater usefulness in the service of Jesus Christ, have such particular supplies of divine grace given them, as to be able to forego the delights of wedlock, and may laudably purpose to live a single life, though not under any vows, if afterwards they should see cause to change their sentiments: not as any thing meritorious, as the Papists suggest; but purely, that, being disengaged from the cares of life, they may be enabled to employ themselves more intirely in the work of God, than otherwise they could. He that is able to receive it, let him receive it.
2nd, We have seen multitudes of others making their application to Christ: we behold, in the next place, some pious parents bringing their children to ask his divine benediction.
1. They brought their infants, that Jesus might lay his hands upon them, and pray for them, expecting in faith that he could impart to them spiritual blessings, and that his prayers would be attended with gracious effects. Note; They who have tasted the grace of Jesus themselves, cannot but earnestly desire, that all theirs may share with them the inestimable mercy, and therefore fail not to present their little ones to him for his blessing.
2. The disciples, apprehensive lest such a precedent should induce others to bring their children, and thereby occasion their Master much trouble; or supposing it beneath him to take notice of infants, or useless to bring them to him; rebuked those who brought the children, and wanted to prevent their application. But,
3. Christ expressed his displeasure against his disciples for obstructing so charitable a work, and bids them suffer these babes to be brought, seeing that of such is the kingdom of heaven: not only because the members of his church should be like these in spirit and temper; but also because the infants themselves, as well as grown persons, are capable of becoming subjects of the Gospel kingdom, and of having an interest in its spiritual blessings and privileges; and if so, then there can be no sufficient reason why they may not by baptism be admitted into the visible communion of the faithful. And he laid his hands on them, and blessed them: (Mar 10:16.) though they cannot stretch out their infant hands to him in faith and prayer, he can confer on them his gifts of grace, and prepare them for his eternal kingdom. Thus, having confirmed the privileges of the lambs of his flock, he departed thence.
3rdly, We have a conference between a promising young man who came with a question of the last importance, and our blessed Lord, whose answer is designed for his conviction and humiliation.
1. His address was most respectful, and his inquiry of the last consequence. Though Christ appeared outwardly mean and despicable, and he himself was a person of distinction, ye he humbly knelt before him, and with a title of uncommon veneration addressed him, desiring to be informed by him, as a prophet sent from God, by what works of righteousness he might assuredly attain that eternal life which he seemed above all things solicitous to secure. Note; (1.) Eternal life is the grand object, and most deserving our first concern. (2.) Youth and riches are dangerous snares, which too frequently divert the mind from the consideration of another world; but the more rare, the more commendable it is, when we see any person possessed of both, seeking in the first place the kingdom of God. (3.) They who would learn the way to eternal life, must be daily coming to Christ on their knees.
2. Our Lord replies both to his address and question. As the young ruler regarded him as a mere man, the title of Good, in that emphatic sense was misapplied, since none is absolutely and perfectly good but God alone. As to the questionaccording to the views wherewith he came, expecting to obtain life by obedience to the law as a covenant of works, there was but one way: If thou wilt enter into life keep the commandments, perfectly, universally, perpetually. Nothing short of this can secure a title to eternal life under the law, where every defect, failure, or omission, immediately incurs the penalty of the curse denounced, Deu 27:26. In which answer Christ appears designing to lead him to a view of the impossibility of obtaining righteousness and life eternal by any doings and duties of his own, and, by unhinging him from an opinion of his own goodness and abilities, to shew him the necessity of the atonement and prevalent intercession of the great Deliverer and Saviour. Note; There was once a way to life by personal perfect obedience; but, since the first man’s sin, none ever went that way, he only excepted who was more than man.
3. Willing to know what these commandments were, and conceiving his abilities and inclinations equal to the talk, the young ruler begs a distinct enumeration of them; and Jesus, to convince him how mistaken an idea he had formed of himself, instances only in the duties of the second table, which, if rightly understood, would minister to him abundant matter for humiliation, and shew him the impossibility of obtaining eternal life by his own obedience.
4. Ignorant of the spirituality of the law, and judging according to the wretched literal comments of the scribes, he thought that he might safely vouch for his obedience. From his youth up he had escaped from the grosser pollutions which are in the world, and made conscience of his ways. He was no adulterer, thief, murderer, or perjured person; and, having kept all these commandments, as he supposed, desired, with some shew of self-complacence, to know what farther was required, as if he only wanted to be informed, and was ready to obey. Note; (1.) Pride on our duties is as damnable as the indulgence of our sins. (2.) It may appear a strange, but it is a true assertion, that the fairest characters in the eyes of the world, are usually the farthest from the kingdom of God. (3.) We may be fully assured that we know neither God’s law nor our own hearts, when we presume to say of the least of his commandments, All these have I kept from my youth. (4.) A humbling sight of our sins, not a vain conceit of ourselves, is the first step to the kingdom of God.
5. To convince him how mistaken his apprehensions were of his own goodness, Christ puts him on giving a proof of obedience to that leading precept of the law, Thou shalt love thy neighbour as thyself; and he would presently see how much he wanted of the attainments which he boasted. He wished to be perfect: if he would be, as one step towards it, let him sell all his possessions, distribute them to the poor, have his affections taken off from earthly things, commence a constant attendant on Jesus, take up his cross, and follow his footsteps; and then he would secure the treasures of eternity, and be in the way to that eternal life which he sought. Note; (1.) A holy deadness to the world is at all times the duty of Christ’s disciples; and there may be occasions still, where literally we are called on to part with all for his sake. (2.) Covetousness and inordinate love of the world are often seen in the fairest professors, and are among the worst symptoms of the insincerity and hypocrisy of their hearts. (3.) They who leave all for Christ, will be no losers in the end; the treasures of eternity will prove an ample recompense.
6. Unable to bear these hard sayings, and not at all inclined to part from his great possessions, though eternal life was at stake, the young man thought the way too narrow; yet, grieved to find that he had not reached the perfection which he fancied in himself, and loth to quit Christ and eternal life, he went away sorrowful, unwilling to lose the hopes of heaven, and yet resolved not to part with his great possessions on earth. Note; (1.) Riches are the rock on which innumerable souls are shipwrecked, and drowned thereby in perdition and destruction. (2.) The more we have of this world, in general the closer our affections cleave to it; and increasing wealth brings usually an increase of snares. (3.) Many are sorry to part with Christ, and submit with reluctance to the yoke of sin and the world, who yet perish under the bondage of corruption.
4thly, On occasion of so promising a youth’s departure from him, through inordinate attachment to worldly wealth, our Lord, directing his discourse to his disciples,
1. Observes the vast obstructions which riches lay in the way of men’s salvation. A rich man, whose heart is engaged with the care and love of his substance, can hardly ever become a subject of Christ’s kingdom upon earth, or an inheritor of his kingdom in heaven. Things in their nature the most impracticable may be expected to happen, even, according to the proverbial expression, for a camel to go through a needle’s eye sooner than for a man, whose heart is attached to his wealth, and seeks his happiness therein, to become a real disciple of Jesus, and an inheritor of glory. Note; (1.) The immense difficulties which riches put in our way to heaven, should make us thankful in a low condition, that God has not exposed us to this temptation; should suppress every rising of envy against our wealthy neighbours, and quench every inordinate desire of abundance. (2.) They who are rich have more duties to discharge; more temptations to struggle with; more self-denial to exercise; and a larger account of talents to settle than others; and therefore great grace is needful to sanctify great possessions.
2. The disciples express their astonishment at their Master’s assertion: and if the case stood thus, they do not conceive it possible that the Messiah’s kingdom could be supported, according to their mistaken ideas concerning it, if all the rich and great are excluded, who usually sway the world: or, if they understood him of the heavenly kingdom, they are ready to conclude, that few or none would ever attain thereunto, as many are possessed of wealth, and almost all desire it. Note; The more the hindrances in the way of salvation are, the greater diligence we need use to surmount them.
3. Christ, with concern observing their surprise and consternation, replied, that indeed with men, in their state of nature, considering their native corruption and worldly-mindedness, salvation was utterly out of their reach; they being unable of themselves to effect the needful change in their own hearts, or in each other’s: more than human sufficiency was requisite. This is the work of God; impossibilities with us are possible with him: almighty grace can subdue the most inveterate corruptions, spiritualize the affections of the most worldly-minded, and enable the rich as well as the poor to overcome the temptations of their perilous state, and shew themselves rich in faith, and heirs of the kingdom. None therefore are to be despaired of: if they fly to God for pardon and salvation, they shall find it through the Beloved. Some refer this to the Messiah’s kingdom upon earth, as if the answer implied, that though it appeared so impracticable to them to set up this kingdom, in opposition to all the wealth and greatness of the world; yet such supports should be ministered to them, poor and inconsiderable as they were, as should enable them to withstand all their enemies, and make their labours successful.
4. Peter, in the name of his brethren, thought this no unfavourable season to inquire what they should get, since they had left all and followed him. It is true, their all was not much; but such as it was, it was equally dear to them as if they had possessed greater wealth. Note; (1.) If our spirit be right, though our loss for Christ exceed not the widow’s mite, he will accept it as if we had left greater possessions. (2.) Though it is not the mere motive of advantage which influences the faithful, we may notwithstanding with comfort look to the great recompense of reward.
5. Christ engages, that they who forsake all for him, shall be no losers in the issue. They who have followed him in the regeneration, shall be honoured with the most eminent seats in his kingdom, and sit upon twelve thrones, judging the twelve tribes of Israel.
In the regeneration, either refers to the present state of the disciples who had followed Christ, and may spiritually describe the change which had passed on their souls by the renewing power of divine grace: or, it may signify their attendance upon him, and devoting themselves to his service in setting up that kingdom which was designed to effect a glorious reformation in the world. This phrase may likewise be connected with the latter part of the clause, when the Son of man shall sit in the throne of his glory, in the regeneration, and then it has respect to the future state of the Redeemer’s exaltation, when, after his ascension from the dead, they should be endued with power from on high, the former Mosaical dispensation should be abolished, and they commissioned to preach the Gospel, and erect the Christian church; in which old things, the Jewish ceremonials would pass away, and all things become new; new ordinances be administered, and new hearts and minds be given to the converts.
Their sitting on thrones, &c. may either imply the dignity of their apostleship, to which they should be advanced, to charge the Jews with their crimes, especially their rejection of the Messiah, and to denounce the vengeance ready to be executed upon them, which, in consequence of their predictions they should see accomplished: or, it refers to their distinguished place of honour, when, in the great day of the Redeemer’s appearing and glory, they should be admitted to sit down as assessors with him, on thrones around his own, approving and applauding his judgement, dispensed according to the word which they had preached; and afterwards shall, in the eternal world, reign with Christ in glory everlasting.
And, while he thus promised the twelve this distinguished honour, he added also, for the encouragement of all who should tread in their steps to the end of time, that the like rewards should be the portion of the faithful. It is supposed, that, for Christ’s sake, all his true disciples would be called upon to make very painful sacrifices, and often be forced to lose the affection of nearer and dearest relations, be separated from the greatest comforts of life, and deprived of all they possessed: but he engages to indemnify them for their losses; sometimes in kind, by his providence so ordering events, as that they shall in present advantages receive a hundred fold; or at least always in comfort shall have an abundant recompense, enjoying clearer and brighter manifestations of God’s love and favour; and, for temporal losses, finding their souls enriched by spiritual gracesbesides the glorious hope of eternal life in the world to come, which will infinitely overpay us for all the crosses and losses of this transitory life. We may learn from the whole of this discourse, (1.) To expect, if we are Christ’s disciples, many a cross, and to be ready to part with whatever stands in competition with his honour and interest. (2.) To be thankful if we be not called to those severer exercises of discipleship which others before us have endured. (3.) To keep the promises in our eye when the day of trial comes, and then we shall think nothing too hard to suffer, or too dear to lose. A sense of the Redeemer’s present love, and a prospect of the glory which shall be revealed, will make every present affliction light, and cause us to rejoice in the midst of our sorrows. (4.) The time in which the faithful suffer for Christ is momentary; but their reign with him shall be eternal.
6. He adds, by way of obviating any mistake which might arise, as if eternal life was the reward of merit, not of grace; or as if priority of calling gave precedence in his kingdom; that many who were first shall be last, and the last first. Many of the Jews who were first called, refused the invitation; and many Gentiles through grace, though last invited, eagerly embraced the Gospel; and also many of those, both of the Jews and Gentiles, who were first converted and endured to the end, would be outstripped in attainments, and excelled in spirituality, zeal, and fidelity, by those who in order of time would afterwards come in, and be exalted to higher honours in his kingdom; which he elucidates by a parable in the succeeding chapter. Note; If we be called late we must work the faster, and give the greater diligence to redeem the time.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 19:30 . However, the measure of rewards in the Messianic kingdom is not to be determined by the time, sooner or later, at which any one may have entered into fellowship with me. No, it is not seniority of discipleship that is to be the standard of reward at the setting up of the approaching kingdom: Many who were the first to enter will receive just the same treatment as those who were the last to become my followers, and vice vers. The correct construction and translation are not those of Fritzsche, who interprets: Many will be first though last ( , namely, before the second coming), and last though first ( ), but those usually adopted, according to which is the subject of the first, and that of the second part of the sentence. This is not forbidden by Mat 20:16 , where, on the other hand, the order seems to have been inverted to suit the context. Observe, further, that the arrangement by which stand so far apart serves to render very emphatic: In multitudes, however, will the first be last , and vice vers . The second clause is to be supplemented thus: . But to understand and as referring, not to time , but to rank , regarded from the divine and human point of view, as though the idea were that “when the rewards come to be dispensed, many a one who considers himself among the highest will be reckoned among the lowest” (Hilgenfeld, following Euthymius Zigabenus, Erasmus, Jansen, Wetstein, de Wette, Bleek), is forbidden by the subsequent parable, the connection of which with the present passage is indicated by . However, there is a little warrant in the text for taking the words as referring specially to the Jews on the one hand, and the Gentiles (who were later in being called) on the other (Theophylact, Grotius).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
REFLECTION
Oh! thou glorious and gracious bridegroom of thy Church! Everlasting praises to thy name, it is not lawful for Jesus to put away his wife, whatever the world may do, for every cause. The Lord God of Israel hath said, that he hateth putting away. And while Jesus himself hath said by his Apostle, Husbands love your wives, and be not bitter against them; will Jesus be bitter against his? What! though she hath, since from everlasting he betrothed himself to her, fallen away, and sunk into misery and sin; will not Jesus recover her from this state? Yea, will it not be to his glory so to do? Yes! thou dear Lord! it will be to thy greater glory to recover her, than though she had never fallen. And the whole inhabitants of heaven will praise thee, and love thee the more also when thou shalt bring her home, cleansed from all her sins, in thy blood, and shalt present her to thyself a glorious Church, not having spot, or wrinkle, or any such thing; but shall be without blame before thee in love!
Blessed Master I would humbly enquire of thee concerning eternal life, as this youth; but not what good thing that I must do to attain it. For alas! if the possession of heaven could be obtained with only a single act of goodness; never to all eternity should I find it. Where I should do good, evil is present with me. Oh! then for grace to know thee, to love thee, to follow thee, as my only good; my hope, my righteousness, my portion forever! Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
30 But many that are first shall be last; and the last shall be first.
Ver. 30. But many that are first, &c. ] Because Peter and the rest had called for their pay (almost before they had been at any pains for Christ), he therefore quickeneth them in these words; bidding them bestir themselves better, lest others, that are now hindermost, should get beyond them, and carry the crown. “Lay hold on eternal life,” saith Paul, 1Ti 6:19 ; intimating that it is hanged on high, as a garland, so that we must reach after it, strain to it. So run that ye may obtain; look you to your work, God will take care of your wages; you need never trouble yourselves about the matter.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 19:30 . , etc., but many first ones shall be last, and last ones first. Fritzsche reverses the meaning = many being last shall be first, so making it accord with Mat 20:16 . The words are so arranged as to suggest taking . . and . . as composite ideas, and rendering: many shall be first-lasts, and last-firsts = there shall be many reversals of position both ways. This aphorism admits of many applications. There are not only many instances under the same category but many categories: e.g. , first in this world , last in the Kingdom of God ( e.g. , the wealthy inquirer and the Twelve); first in time , last in power and fame (the Twelve and Paul); first in privilege , last in Christian faith (Jews and Gentiles); first in zeal and self-sacrifice, last in quality of service through vitiating influence of low motive (legal and evangelic piety). The aphorism is adapted to frequent use in various connections, and may have been uttered on different occasions by Jesus ( cf. Luk 13:30 : Jew and Gentile), and the sphere of its application can only be determined by the context. Here it is the last of those above indicated, not the first, as Weiss holds, also Holtzmann (H. C.), though admitting that there may be reference also to the self-complacent mood of Peter. The after implies that this is the reference. It does not introduce a new subject, but a contrasted view of the same subject. The connection of thought is: self-sacrifice such as yours, Peter, has a great reward, but beware of self-complacency, which may so vitiate the quality of service as to make one first in sacrifice last in the esteem of God.
Fuente: The Expositors Greek Testament by Robertson
many. Connected with “last” as well as “first”. Omit the italics “that are”, and connect this verse with Mat 20:1 as evidenced by the word “For” (Mat 20:1) and “So”in Mat 19:16.
Fuente: Companion Bible Notes, Appendices and Graphics
Mat 19:30. , but many) in opposition to , (every one), in Mat 19:29. Perhaps also it is hinted that the young man in question would return again, and from being one of the last, become one of the first.-, first) In the first clause of the verse this word is the subject, as is clear from its attributive, (many), which absorbs the article; in the latter clause it is the predicate: in ch. Mat 20:16 the opposite is the case. In the present instance, therefore (since the greatest emphasis is placed on the last clause), the apophthegm is propounded rather by way off encouragement, as in Mar 10:31; whereas in Mat 20:16 and Luk 13:30, by way of warning. In both cases the assertions are modified by the addition of the attributive , (many), which applies especially to the worse class; for the better contains but few. The first and last differ; either, (1), in kind, so that the former means those who are saved, the latter those who are lost; or, (2), (which is preferable) in degree, so that the last may mean those who are also saved, but who obtain a station far inferior to that of the first. F. S. Loefler (p. 106), in his exposition of the following parable, supposes (as) to be understood here, so as to produce the following meaning; The First shall be AS the Last; and the Last AS the First. Nor is the idea of such an ellipsis in itself objectionable: but this interpretation is irreconcileable with the context in the parallel passages, of St Mark who does not give the subsequent parable, and of St Luke who records this saying when uttered on another occasion. Our Lord intimates particularly the change of relative condition which was to occur between the Jews and the Gentiles.-Cf. ch. Mat 8:10-12; Luk 13:28-30 (taken in connection with ib. Mat 19:23-27), and Rom 9:30-31.
Fuente: Gnomon of the New Testament
Mat 8:11, Mat 8:12, Mat 20:16, Mat 21:31, Mat 21:32, Mar 10:31, Luk 7:29, Luk 7:30, Luk 13:30, Luk 18:13, Luk 18:14, Rom 5:20, Rom 5:21, Rom 9:30-33, Gal 5:7, Heb 4:1
Reciprocal: Isa 29:17 – Lebanon Mar 15:43 – and went Luk 17:18 – save Joh 19:39 – Nicodemus Act 6:7 – the priests Act 9:6 – Arise Act 10:33 – are we Act 13:42 – the Gentiles 2Ti 4:11 – for
Fuente: The Treasury of Scripture Knowledge
POSITIONS REVERSED
Many that are first shall be last; and the last shall be first.
Mat 19:30
These words are fulfilled under the Gospel in many ways. In the context they embody a great principle, which we all, indeed, acknowledge, but are deficient in mastering.
I. Under the dispensation of the Spirit all things were to become new, and to be reversed. Strength, numbers, wealth, philosophy, eloquence, craft, experience of life, knowledge of human nature, these are the means by which worldly men have ever gained the world. But in that kingdom which Christ has set up, all is contrariwise. The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds. What before was in honour has been dishonoured: what before was in dishonour has come to honour. Weakness has conquered strength, for the hidden strength of God is made perfect in weakness. Spirit has conquered flesh, for that spirit is an inspiration from above.
II. Since Christ sent down gifts from on high, the saints are ever taking possession of the kingdom, and with the weapons of saints. The visible powers of the heavenstruth, meekness, and righteousnessare ever coming in upon the earth; ever pouring in, gathering, thronging, warring, triumphing, under the guidance of Him who is alive and was dead, and is alive for evermore.
III. We have by nature longings more or less and aspirations after something greater than this world can give. In early youth we stand by the side of the still waters, with our hearts beating high, with longings after our unknown good, and with a sort of contempt for the fashions of the worldwith a contempt for the world, even though we engage in it. While our hearts are thus unsettled Christ comes to us, if we will receive Him, and promises to satisfy our great needthis hunger and thirst which wearies us. He says, You are seeking what you see not, I give it you; you desire to be great, I will make you so. But observe howjust in the reverse way to what you expect. The way to real glory is to become unknown and despised.
Fuente: Church Pulpit Commentary
9:30
This verse is a statement of general principles. The words first and last do not always mean chronologically but sometimes are used with reference to importance. If any specific sense is to be attached to them in any case, the connection will have to be considered in determining the meaning. But the words usually mean that persons who are expected to be foremost in accepting the truth are often the least concerned, and vice versa.
Fuente: Combined Bible Commentary
Mat 19:30. But many shall be last that are first,; and first that are last. A general truth in proverbial form; here a caution against trusting to appearances or to the permanence of present circumstances and conditions. The promise must be accompanied by a caution, especially in view of the coming apostasy of Judas. The Twelve also were liable to mistake priority in time of calling for priority in position,a frequent mistake in every human society, but doubly a mistake where Gods free grace is concerned.
Fuente: A Popular Commentary on the New Testament
A twofold sense and interpretation is given of these words: the first respects the Jews and Gentiles in general the second, all professors of Christianity in particular, “The Jews (as if Christ had said) look upon themselves as first and nearest to the kingdom of heaven, but for their infidelity they shall be last in it; that is, never shall come there. And the Gentiles, who were looked upon as dogs, and farthest from heaven, shall be first there, upon their conversion to me, and faith in me.”
As the words respect all professors, the sense is, “Many that are first in their own esteem, and in opinion of others, and forward in a profession of religion, yet at the day of judgment they will be last, and least in mine and my Father’s estimation and account. And many that were little in their own, and less in the esteem of others, who had a less name and vogue in the world, shall yet be first and highest in my favour.”
Learn hence, That the day of judgment will frustrate a great many persons expectations, both as touching others, and concerning themselves. Many will miss of heaven, and be last, who looked upon themselves to be first. And many will find others in heaven, whom they least expected there. The Lord judgeth not as man judgeth: We judge of man by outward appearances, but we are sure that the judgment of God is according to truth. He can neither be deceived, nor yet deceive.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 30
That are first,–in their own estimation, or in that of the world,–shall be last, in receiving the rewards and honors promised.
Fuente: Abbott’s Illustrated New Testament
19:30 {8} But many [that are] first shall be last; and the last [shall be] first.
(8) To have begun well, and not to continue unto the end, is not only unprofitable, but also hurts very much.
Fuente: Geneva Bible Notes
This proverbial saying expresses the reversals that will take place when the King begins to reign in the kingdom. The first and last are positions representing greatness and lowliness respectively. The rich young man and the disciples are cases in point. The young man was rich then but would not have received many blessings in the kingdom had he been a believer in Jesus. The disciples, on the other hand, had given up everything to follow Jesus, but they would have a great wealth of blessings in the kingdom.
This statement introduces the parable of the workers and their compensation (Mat 20:1-15). Jesus repeated it at the end of the parable but in reverse order (Mat 20:16). This structure shows that the parable illustrates the point stated in this verse. Here He evidently meant that many of those in the first rank of priority then-for example, the rich, the famous, and the comfortable disciples-will be last in the kingdom. Their reward will be small because they were not willing to sacrifice themselves to follow Jesus wholeheartedly. Conversely those whom the world regarded with contempt because of the sacrifices they had made to follow Jesus would receive great honor in the kingdom for making those sacrifices.
"The principle taught in this account is that neither poverty or wealth guarantees eternal life. . . .
". . . what guarantees eternal life is following Christ (in faith), and what guarantees eternal rewards is living according to His commands (obedience)." [Note: Bailey, in The New . . ., p. 39.]